


aie 
Se ee aed 
a — a 





as) ‘ 
< : 
= ~ ee 
Fm tae tng» ta oe 
eo) oa 
ag cate 4 ae 


ue ~en), 


rae be 


oa ale 


oe 


~~ 
ae Pee 


ae ey? 
an a 


oF - 
— 


eam 
a oe eee 
fe © 
trove 


se 


Pw tame 


Ber Ree 
‘ 


-_ -—-' 
2 


- 
re 
a 
b> 
. 
i 
r 




















2? with funding 


. rr Fr 

202: NY 

Princeton Theological Semin 
ij . ah 








= egg 


Sut Ra eee 


httos://archive.org/details/ philosophic 


4’ ‘ A ‘ La, ‘ : 
j a > >" 
i ote" wi 


PELE OORT IGA ATER MSS EIN LOE 
MOREH NEBUKIM 





COLUMBIA UNIVERSITY ORIENTAL STUDIES 
VOIR ee LL 


Peli @SOPREICAL TERMs 


IN THE 


MOREH NEBUKIM 


BY 
ISRAEL EFROS, PH.D. 


New York 


COLUMBIA UNIVERSITY PRESS 
1924 


_ COPYRIGHT, 1924 ; 
By COLUMBIA UNIVERSITY PRESS 
All rights reserved 





Printed from type. Published November, 1924 


Printed at 
THE JEWISH PUBLICATION SOCIETY PRESS 
Philadelphia, Penna., U.S.A. oe 





COLUMBIA UNIVERSITY PRESS 
COLUMBIA UNIVERSITY 
New York CITY 


FOREIGN AGENTS 


HUMPHREY MILFORD 
AMEN CORNER, E.C. 
LONDON 


EDWARD EVANS & SONS, Lt. 
30 NoRTH SZECHUEN ROAD 


SHANGHAI 





77 4-- 


— 


J 
: 
a? 
7 
40 
it 


on 
—_ 


oe 
ee ae 
. 


4 
| 
LA 
ie 
-* : 
, ‘ 
! 
\ 
‘ 
é 
' 
‘ 
i 
: 
- 
i 
{ 
yy { 
al 





ram and 
bn DMS ONaw aa wtody TT 9 
»T INwD AWN 
nd named rp arr Nd 
3p TaD win vaaba yo 
—oiai> on am) 1 
mr Say 9D woapn cnn 
Janann pebn-nnn naz 


1 Ne ee 
ee 
Lane p 





- 
~ . 
= ; : 
7 , . is 
os . ; } ~y a 7 - : . ba : = ; >» # 
J} 34 -ipae ~ oe _ : : ne) Be 7 y ; : ae arc. 6 y= on a 
ad “i. < Fall ~~ | - : . - ; i eS (- * Ps cae ; | 
. s 
> : all a 7 f . : : af Mei | 
= - « - - - 1 rs : : , ; P + a 
i <= at , t = oe) y : 
” - - pl 
a 4 pe a « 1 > er - “a 2? aa » te 
r a - g A —_ \ « a . >; y y od q : > fa 
- a 4 - > : < ~ == ; ) 7 ; i 
~~ é y —— wt a c , 2 7 ; 
; h - 7 ——_ = 
"pie Biase a | ee eens 
eo ® ~4 - e 2 . - fs = > 7 ~~? = 
> “il = 7 3 - 
—. a yy 7s = : i , ; - £* @. =a - 
a pee OF a : 7 @w% : ee ; > 
- = * he - : ¢ 4 = | a 
- . dd y | wo 
J - = - 7 
a i a =~ P- - : re - 
: y : : E & = é 2 — 
; " : ~ = 
cd : ; a = ~ — a = =~ 
aod. . rie ae - a 
F <i - E = > 
- - . s £ , bo _ : = 
- Dat - = - x 
a * -< 


yn - 
- _ « ta 
ve / - ; 
‘ 
ee oa a - = —_ v 
- a . ; 
-_ J - ; | 
| - > t , - « al 
J Ae aw he . > 29 
- 7 | 
- = ~ a » _ ‘as al 
= - ps 5 ; 
- “ . * : 
, . 
- “ 
- _ a al 
¥ - @ a a * 
- = 
= r 
> 5 F 
{ 
| j ' 
— 
> 
i. - = 
» : : ; 
\ fe ® co 
a . ; 
ee * : 
2 iy ae S yw star - +e a 
« - ? — 
- > Am 5 ; : ‘ 
- ae 
*. “* 
4 « “9 & a - - 
- - 7 
« 
a ‘ 
a 


FOREWORD 


The following work is an outgrowth of a plan to write 
an encyclopedia of Medieval Jewish Philosophy,—a_ plan 
which when realized will consist of two volumes, the first 
volume to contain the subject matter of the thinking of Jew- 
ish philosophers in the Middle Ages, and the second to comprise 
their Hebrew philosophical terminology. 

In this special study of the Moreh Nebukim, I have 
attempted the following: 

1. To bring together in alphabetical sequence the philo- 
sophical terms—as well as names of authors and works—found 
in the Tibbon-translation accompanied by the original Ara- 
bic expressions, Harizi equivalents, and English explanation. 
I have omitted, however, any term or expression of Harizi 
which is paraphrastic or identical with that of Ibn Tibbon. 
Of course, it was not always easy to determine whether a 
term is philosophical or not. In cases of doubt, I preferred 
sinning by commission, rather than by omission. 

2. To give some of the leading ideas of Maimonides 
about the terms, especially in so far as they shed light on the 
philosophical meaning and implication of the terms. 

3. To add occasionally to the explanation of the terms 
whatever glosses I had to make on the text, either of the Ara- 
bic or of the Hebrew translation. The text of Harizi calls for 
a great many glosses indeed, but only a few could be given 
in this work. 

Of the works consulted more frequently, mention should 
be made of the following, which are cited in abbreviation: 

S. Munk Le guide des égarés, Paris, 1856 (abbrev. Munk) 


x FOREWORD 


M. Friedlander Guide of the Perplexed, London, 1885 
(abbrev. Friedlander). 
Maimonides Mullot ha-Higgayon., Pressburg, 1833 (abbrev. 
MH). 
Palquera Moreh ha-Moreh, Pressburg, 1837 (abbrev. 
Palquera or P.) 
Narboni’s commentary on the Moreh Nebukim, ed. J. 
Godenthal, Vienna, 1852 (abbrev. Narboni). 
Samuel ibn Tibbon Perush meha-millot zarot (Abbrev. 
PMZ). 
Joseph Caspi ‘Ammude kesef u-maskiyot kesef, ed., Solo- 
mon Werbluner, Frankfort-on-Main, 1848 (abbrev. Caspi). 
Kaufmann Attributenlehre, Gotha, 1877. (abbrev. Kauf- 
mann). 
Horten Die Theologie des Islam, Leipzig, 1912 (abbrev. 
HTh.) 
Jurjani’s Kitab at-ta‘rifat, ed. Fligel (abbrev. Jurjani). 
I have also permitted myself to use the following abbrev- 
iations: M——Maimonides, T——ibn Tibbon, H——Harizi. 
I am under obligation to Prof. Alexander Marx, Librarian 
of the Jewish Theological Seminary of America, for placing at 
my disposal the edztio princeps of the Moreh (indicated by R) 
and the following manuscripts: MS. Sulzberger (S), MS. Adler 
265 (A),; MS.. Adler 308 (5B), and MS wAdier 1 7725(C) 5 lean 
deeply indebted to Prof. Richard Gottheil, editor of the Series 
in which this book finds such worthy company, for reading these 
pages in proof and for making many valuable corrections and 
suggestions. To Prof Louis Ginzberg I am much beholden for 
enriching this work with his learned notes dealing with the 
history of the terms and showing the influence of the Talmudic 
and Midrashic as well as Rabbinic literature on the great trans- 
lators. And finally I take pleasure in acknowledging my ob- 
ligations to my good friends: Mr. Wm. Levy, Mr Julius Levy, Mr. 


FOREWORD Xi 


Israel Silberstein and Mr Mano Swartz, for making it possible 
for this work to see the light 

The edition of the Moreh Nebukim used is that of 
Wilna, 1904; and references are usually made to part, chap- 
ter and page. 


Baltimore Hebrew College. 


a 


lh 





’ eo 1 as ) 
7 4 T? a» 74 ’ ~) rey 
‘ , ; i : 
7? ire ¢ 4 F ay ae 
4 7 y t , J tee 
b4 ,< l e" q 
' 4 
’ + ual ao ee) f 
' y /aF 
“4 oe : 
- ae 
aan AE 
i ! ’ 
7; 7 ~ 
‘od q 
es uj = 
? » 
& 
: s4. 
‘ 
‘ a! 
< ‘4 a 4 ¢ 
i » : . rome Js SiN 
1 
) » 
é M1 "ih on 
é é 7 
- ‘ > 
‘ 
é i i ’ 
“as 
i ve * P 
.] ‘ i P ’ 
\ 
* ; ye 
* U 
~\ r i 
1 
fl } i 
id ~ ag! ‘ 
i Xe ' “ 
. ,» 
’ ~ i 
v ‘ 
Ry 
1 
‘ ~ 
SS es | 
a <4 
oe i 
# ’ { i 
+ > 
f- 
‘ 
y 
r 
' 
a L 
% 4 
‘ 
* 
1 
a - : 
‘ 
, hs ‘ ' 
i ‘ 
‘ ; 
y = . 
" 
‘ i 
1 4 
> 
\d ba 
, ~ 
ef 
f 
- ‘ ‘a 
, > : i 
‘ 
" . + 
= aad 
“Ss 
§ ¥ 
; 4 ' 3 
i] 
rs i 4 
® d t j 
i ’ 
} A) : 
Ad 
9 _- | daay 
F su i ' 
‘ 5, 1 ‘on 
rf FI Le 
f | "4, 
1 r : f r 
d % 
A iy il ' 4 i! 
t P y . ie 
} ‘ 
» al [i a : : 
y eA , a rg 
i] at: ak on _ i 





CONTENTS 


ef esOOiCd Ml Clits hi taa teat eet aris 3s 1s ake vs ot 1 
Perel tolessOrelsOuis, Ginzberg; ss. 21 State oes dS 129 
Ie oetOeMATIZAS bericht tase ee. er ot atts Secs cat 145 


AA | 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


N 


aS alo 758 exe jepaBE exes '] WDAIAS stox lad alos 
DAIAS LYNX Ibn (or Abu) Bakr Muhammad ibn al Sa’ig 
(or ibn Yahya), surnamed ibn Badja, known to the Latin 
world as Avempace, flourished in the earlier part of the 
twelfth century. He was a close disciple of al Farabi and 
the first philosopher in the Muslim West. See 1.74, 128; 
11.9 (H_ yxyds'}); 11.24 (H yxxds ja, rsx ya); and III.29 
where reference is made to a non-extant commentary of 


his on Aristotle’s Physics. 


330s, (aN7DSS aynaN Abu Nasr Muhammad ibn Tarkhan 
al Farabi (c.870|950), Muslim philosopher, whose para- 
phrases of Aristotle formed the basis for Avicenna’s system 
and left a permanent impression on the logic of the School- 
men. In 1.73, H asnax(y2 ax). In 1.74, 129, H > >xyown 
yor 7. In 11.15, H obxyown the final mem being a mis- 
take. Was the name here omitted inadvertently or did 
al-Farabi enjoy such prominence that H. found it suffic- 
lent to refer to him merely as ‘‘the Muslim’’? See also 
IIl.18 where H. omits the passage referring to Abu Nasr. 


~SaUNT nbox J28 Abu Muhammad Jabr ibn Aflah who lived 
in Spain in the beginning of the twelfth century, author of 
Kitab al-hiyat, ‘‘Book of Astronomy’’, which is an abstract 
of the Almagest—(Munk) II.9, 25. Ar. *Saws>s nbpx jas 
H whaw nrton bbe 2 


M82 78 Jonah ibn Janah, grammarian and _ lexicographer’ 
1 


2 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


lived in the beginning of the eleventh century. 1.43. Ar. 
nya jas H my jas 7. 


wm JAX v. mv ANAy. 


Ty Jax Abu Zakariyya ibn ‘Adi who lived at Bagdad in the 
tenth century, translator of Aristotle’s works and their 
commentaries, pupil of al-Farabi. Munk notes that M. 
does not seem to have known when ibn ‘Adi lived, as he 
makes him the teacher of the first Mutakallimun. 1.71, 
108 H ty 


Dw OAN principal organs of the human body, i. e. the 
brains, the heart and the liver (Efodi). I-72, 112. Ar. 
Sox asys H oop) opdn. 


oas) Saxnn staying with some one under the same roof. 
This verb is not found in the Talmud in this stem, and the 
use of its infinitive with the definite article is characteris- 
tic of Tibbonian Hebrew. III.47, 59. Ar. ABpNon. 


PDI horizon. 1.73, 123. Ar. pps H. 92237 nxp. 


mivdy NIMs meteorological phenomena. III.23, 36. Ar. “NMS 
aby. 


D’OviI MINIS meteorological phenomena. II. 30,60. Ar. aNpnds 
snoybsx H. owbyn mm. 


“INN the same, equal. 1.47, 66. Ar. INN H. my pr. 


NIMS unity. Applied to God, it signifies not only external 
unity or the absence of others, but also an internal state, 
i. e. an absence of component parts; and hence it implies 
a simple, incorporeal substance. See I. 51. This is called 
mnos mans See I/1. Cf. Emunah Ramah II.2; 1)) Ag 
wads. The distinction between 45)ix5 or unique- 
ness applicable to the deity only and 45). 5 or numeri- 
cal unity, is also made by Muslim writers; see HTh. 361. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 3 


MIMS succession, the coming of a moving object to a certain 
point after another point. 1.52, 73. Ar. 75xnbx It is op- 
posed to gadimah, q. v. 


DINN v. opioip. 

“MNN7 to succeed, to come after. NNN 11.52, 72. Ar. 7DNn°. 
YS qualification. 1.52, 73. Ar. Fronds H. max. See 107. 
psn to be qualified. (ibid). 


MmD8 (1) manner. III.23, 36. Ar. WED 
(2) quality, one of the categories. M. enumerates in I. 52, 
73, the following four kinds of quality, the source of which 
classification may be found in Aristotle’s Categories, ch. 
8. First, psychic characteristics (WpIl AnDn Ar. °» nN 
ppb) such as carpenter, sage, sick, physician, etc., “for 
every art or science or any permanent habit (7pin m7) 
is a characteristic of the soul. Aristotle calls this first 
class of qualities “habit and disposition” (€£ts cat dvd0ects) : 
habits being lasting and stable (Avagéper b€ é&ts drabécews 
TO TONY Xpoviwrepoy eEivar Kal poviuwrepov), including 
sciences and virtues; and dispositions designating those 
‘which are easily moved and quickly changed, as _ heat, 
cold, disease, heailth’’ etc. M. evidently deviates from 
Aristotle as he stipulates pin a7» 53) thus including in 
the first class only what Arist. termed “habits”. True, 
M. also cites sickness which Arist. terms disposition, 
but M. must have meant chronic sickness which Arist. 
admits to be a habit (ei wn tis Kal abrav rovrwv 
TVYXAaVOL OLA XpOvov TANVs HON TEePvoLwuEVN Kal avliaTos 
wavy dvokiyytos ovoa hy ay Tis tows eEw Hdn Tpocayo- 
pevot). The second class of qualities are “physical proper- 
ties’. (yay n> ,nyyay muon Ar. yay Ap Pyav MNINTYNON 
H. nyyavy miain), such as soft, hard, weak, strong. This 
closely coincides with Aristotle’s second class about which 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


Zeller (‘Arist and the Earlier Peripatetics’” 1. 285 n. 
3) remarks that it cannot be strictly distinguished from 
the é&es and déraféoers. M. however sheds light 
on the difference Arist. had in mind. The first class is 
psychic, the second is physical; so that sickness is really 
an amphibious quality, for while in view of the fact that 
the feeling of sickness is of course psychic it belongs to 
the first class, nevertheless as indicating an impairment 
of a certain part of the human body it is physical and 
hence of the second class. It is probable however that 
the difference between a quality of the first class and one 
of the second, as described in the Categories, is that be- 
tween an actual state of a substance and its latent ten- 
dency or power for that state, manifested or not. Thus 
health in the first class marks an actual state or condi- 
tion; while in the second, it denotes an internal tendency, 
a power of resistance against ailment (vyvervol 62 N€yovTat 
TO OVYAaULY EXELY QUaLKHY TOU mNOLY TadKXELY VITO TV 
TUXOVTWY padiws). The first class deals with facts, the 
second touches the inner springs or causes. The third 
class of qualities consists of passive qualities and passions 
(nydypm nbysnon mae Ar. @osyawds Poods. H. mor 
mbypn nbyp3), such as angry, fearing, merciful, provided 
they are of a passing nature (nq97 Ipimm x>bw>) and also such 
as color, taste, smell, heat, cold, dryness and wetness. These 
last qualities, Aristotle states, are called passive, not be- 
cause the qualia are passive, but because our senses are 
passive in perceiving them (‘Ouolws 6€ TovTots Kal 7 
Oepuorns Kal 7 WuxpoTyns TabnTikal moldTnTes EYovTAL 
ov T® aita Ta dedeyueva erovOévar TL, TH O€ KATA 
Tas aisOnoeas éxaoTny TdV eElpnuevoy ToLcoTnTwY mabous 
elvac mountikny twaOnTikal movoTntes \eyovTat). Fried- 
lander (I. p. 180, n.4) stumbling over his mistransalation 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM > 


of the term nmxbxypix by ‘emotions’ instead of ‘passions’, 
is puzzled over the grouping of color and taste, etc., 
together with emotions, and attempts an_ original 
explanation which he might have avoided had he 
noticed the passage in Aristotle. Munk also seems 
strangely to have overlooked this passage, although 
what he says is found in the Categories. The difference 
between passive qualities and passions according to 
Arist. is that the former are lasting while the latter 
are fleeting. M., although retaining the Aristotelian ter- 
minology, ignores the distinction; for he stipulates xbw> 
niton ipinnm’, thus including in this third class only what 
Arist. would call ‘passions’. Indeed, in the résumé 
of these four classes, M. speaks only of passions (nybysn, 
nxbsaypixds). It is difficult to see the difference between 
passions and dispositions, although Taylor tries to explain 
it; but this difficulty does not enter into the Maimoni- 
dean classification for he does not admit dispositions into 
the first class (in the résumé M. mentions only nxyzbn T 
orp q. v., i. e. é£es), nor habits into the third class. 
Finally the fourth class consists of quantitative qualities 
(moa Ar. AD, Arist. calls this class oyjua Kal popyy), 
e. g. long, short, crooked, straight, etc. Thus M. gives 
us four clearly differentiated species; while in the Cate- 
gories we see no clear demarcation line between one class 
and the other, so that some qualities are mentioned in two 
or more classes. In the Metaph. (IV. 15), the classification 
is different and more logical. Muslim thinkers closely 
followed the Categories in their classification which is as 
follows: 1) JIC) 2) olds loess! 3) ols. 
CLL dark! 4) Céeall 35! 
See HTh. p. 347. It is strange indeed that Munk and 
Friedlander did not see the important deviations in the 





S98) & oles ols, 


6 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


classification of qualities as presented by M. from the Ca- 
tegortes. 

(3). one of the four qualities, also called myer nyse (H. 
mnvsa mas Ar. oxds np dx) primary qualities: cold, 
warm, dry, wet; “primary’’ because of their existence 
in the four elements when they emerged out of the bAn 
and mingled with each other. in various degrees thus pro- 
ducing the manifold variety of the Universe. See II. 19, 39 
and 921; 47; 

MmMNvS’S (Ar. Ainwor. See Heb. Ueb. 419; but cf. Talmud 
RavON and mimvox as well as Naoy’S and mmx) cy- 
linder. I. 36. Palquera explains it by ‘“noy which is 
the word used also by H. 

W'S (pl. owe). (1). individual, i.e. one constituent of a species 
(7) which in turn joins other species in forming a genus 
(nd) 3997 wrx wpa (Ar. pow H. 9) Il. 19, 24. Cf. also III. 
18, 26: ows IN wR NT OWwR Sovd pin xn) b>. Ar. pov 
Yovx ww. H. translates here with not sufficient exactness 
oan is 7m. The meaning is that objectively we have 
only an ¢tndividual or individuals but the genus or the 
species is only subjective or a mental creation. Divine 
providence, acc. to M. throughout the sublunar world 
extends to species only except in the case of man who 
is individually the object of divine care and omniscience. 
See II. 17. (2) organism 7nx wx pNbxooa Kxom AD ys 
(CH ansyasay cleanin: 

MWS individuality. Ar. AxSvby I. 72, 110. Steinschneider 
(Heb. Ueb. p. 408) strangely cites this word as one of the 
stylistic peculiarities in Joseph ibn Zaddik’s ‘Olam 
Katan, pointing to a_pre-Tibbonian translator, par- 
ticularly Nahum. H. translates incorrectly nmwxnq pos 
i. e€ in mankind, whereas the meaning is “with regard 
to individuality”’. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 7 


mabdss pminds jormds see mabs noon words non. 


ods metaphysical. Introd. p. 3. Ar. AaNdeds. See mrnva 
ormbs 


S908 cartilage (Munk) I. 72, 112. Ar. pansy. H. had a dif- 
ferent reading in the Arabic (Scheyer). See Hullin 121: 


pos CigCOna wee Ae pellet) aeolee i Syn Lice meen Olp. 


smipa>s poe amio2>s ~ortmmp>s aTI0D>N Alexander of 
Aphrodisias, surnamed ‘‘the expositor’”’, the most cele- 
brated of Greek commentators on the works of Arist., 
flourished at the end of the second century, C.E. He 
is particularly known for his contention against the immortal- 
ity of the soul and for his idea that the undeveloped reason, 
the hylic mind, is material and inseparable from the body. 
See 1.31 (where H. :o757 T2055 Ar. co TDNdS ATIDONdN) ; 
II1.3 where his Hathalot ha-kol is cited, which Munk 
identifies with “De rerum creatorum principiis’’ men- 
tioned by Casiri; II. 13; I11.16, where reference is made 
to his work on hanhagah or government (Ar. ~ratn>s 5) 
which I take with Munk, as against Scheyer, to be identi- 
cal with a treatise on Providence, as the term hanhagah 
(q.v.) or tadbir has this meaning. Ar. °o7=Ndx ATDONdN. 
See also III. 17. 


NON Abu-Bakr Muhammad b. Zakariyya al-Razi, a physician 
of the beginning of the tenth century. See III. 12, 14. 
H. wr spi odxyow ~The “mem” of absyny should be 
eliminated. Comp. axnax. The rendering 7m Is strange. 
Did H. confound this Abu-Becr with Abu-Becr ibn al- 
Sa’ig who was also called ibn Yahya? M. refers to his 
work on Metaphysics mabsx reo (Ar. nymaxdsbs H. mis- 
translates mnonq 15D) which he ridicules. 


(ON) ON) even if, although II. 30, 60. Ar. jw H. 5"ys 


8 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


M78 (cf. Bibl. Jat ox and Talm. nn ox w) principles, found- 
ations. OD077 mimosx principal arguments. I. 74, 129. 
Ar. paw moor. Comp. Cosart I. 87. yew nmioan7 mor. 

MON (1) faith, religion m8 Od AND AIA pr (Ar. TNpnyNdy) - 

Introd. 7. 
(2) dogma, creed mnoxa (Ar. jyoNdS) T2ONTT NT NT! 170N) 
monn mbx yw5d)...... Syp ovmw>. Ar. nNTNpNyNdS hv76 ee 
See Attributenlehre p. 251, and Malter’s Saadya p. 193, 
n. 455. See also 730Nn. 

DIDS as to. II. 41, 86 Ar. Now. 

"YXON medium, intermediary. Ar. Avon. See I. 37; 11.12, 28. 

NVYSOS intervention, intermediaryship. Arr. svom. 1. 37. 

1ON8 supposing, admitting 1% wan pew nox Il. 22, 48. 
AT eran) 

2 WOS believe in oNNA onNT Ar. nepxbxa poip pads 1. 52, 
73. See also I. 73,120. 7aD3 \m8 anxp.. This Arabism is 
common in the Tibbonian translation and avoided by H. 

NOS to understand, to comprehend truly. mato nN 79777 ANS 
moym xiv jnox. I. 65. Ar. 4pypnm See also I. 73, 117. 
apy 52 yom map nox’ xb) Ar. ppprr xbv. 

NON intelligent, the seeker after truth. onoxon (Ar. pppnodx) 
I. 9. See also I. 36,57. Boer in his Widerspriiche der 
Philosophte (p. 75) renders Os#=« by echte philosophen 
and remarks: “Die entwicklungsgeschichte dieses Ter- 
minus Technicus ist mir nicht klar. L. iibersetzt falsch 
oder doch irrefiihrend verzficantes’’ 

NOXNT7 to be understood obyys Py ond noxm xd I. 49. Ar. 
ppnm xb. See also Introd. p. 3. 

MINASNT profound thinking Ar. pypnnbsx, opposed to nbenn 
mavnnn gq. ov. Ho intpa le a2 7a: 

VON (1) fulfillment, verification, I. 12. Ar. #mx (2) 
essence, substance. OWN OXY DOXY) OnNoxX moran I. 49, 
68. innos rata man by anon 1. 52,72. Ar. appn. On 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 9 


the difference between “4>, 452 and “el, see Jurjani 
95 quoted in HTh. 295. 

(3) actuality, form, entelechy 49 mm 7277 oxyni 12 WE pun 
innoxw Nim gw I. 1, 12. See Crescas a. 1. Thus IJji 
JIl. 17 (see HTh. 152:) oO) Jhrcl aol Sl de Gilbr aiid | 
lg, all Gist The early commentators take it in the 
sense of specific difference, e. g. rationality for man. 
(4) meaning innoxa Stanm a> ova xin jena III. 20, 
30. Ar. mppn. Cf. I. 35, 36. paya mpbnnan oy ova nen 
Beemer acOmsLI: wlan 30) 

7. myonor (lit. plausible explanations and similarity) pro- 
bability (Munk), circumstantial evidence (Friedlander). 
III. 40, 52. Ar. mawds 

MN space, the “where” of a moving object ma ddan nyund I. 
72, 112. The last word has no equivalent in H. Ar. 
prox. See also II prop. 4 where H. translates psn. 

ws human, IIIT. 17, 25. ov ory Ar. A 2Wowds Syoneds 
H. paraphrases. 

oD (read: Aplaton, though the traditional pronunciation is 
Apalton. Gr. T[Adtwy. For the prosthetic ‘“‘alef”’ in 
the Talmud, see Krauss, Lehnweorter I. 138) Plato, the great 
Greek philosopher (427-347), taught in the grove called 
Academus, near the Cephisus. I. 17, 34, Ar. )UNvDn. 
In II. 6, 24, M. like Arabian authors puts a neo- 
Platonic theory into the mouth of Plato. See Munk. 
In II. 13, 30, reference is made to his Timaeus, in Heb. 
as pinow>s Ar. oxiov>s anno H. incorrectly and wx 71DDA2 
wanv. 

WES INST WPS TN’ SOT 'S having possible existence, ex- 

istible. In I. 74, 127 M. speaks of two different defini- 
tions of the ‘“‘existible’’. According to the Kalam, it is 
that which may or may not exist, there being no greater 
reason for its existence than for its non-existence and vice 


10 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


versa; so that its coming into being implies the existence 
of One who preferred its being after its non-being; hence 
the doctrine of creation. The Aristotelians on the other 


hand (see II. introd. prop. 19) define the possible as that 


which does not carry in itself the cause for its existence, so 
that the world, though coeternal with God whose very nature 
necessitates a Universe, can still be regarded as possible 
because its cause is not immanent. From the Aristotelian 
standpoint the possible is merely the dependent, though 
as necessary of existence (MiN’xoT 31ND) and as eternal as 
its cause from the existence of which its own existence 
necessarily flows. See also I. 73, 122. The Asharites 
who believe in general and particular predetermination 
maintain that all phenomena are either inevitable or im- 
possible but that there is nothing possible. III. 17, 24. 


JOD WEN destructible, I. 2, 14 Ar. 7NoDbs jDD0 
NIWWDN possibility, potentiality, contingence upon a_ trans- 


cendental cause. II. 1, 16. Ar. jsoox. In Introduction 
to II. prop. 23 and 24, we read: wxya wy nda Ninw nn SD 
Sie asl eilogsc, Sypa axxo xbw nox nya yom nos mwpE 
py> spina yim mower °D mona ann bya xm nos. 

In a letter to ibn Tibbon (Iggerot-ha-Rambam, p. 27) 
M. explains the difference between possibility or efsherut 
and potentiality or koah as follows: ‘‘A thing is said to be 
in potentia when any quality is absent therefrom but is 
ready and disposed (7yw1jD19) to settle therein, so that 
it is said concerning that quality that it is the thing po- 
tentially, as when we say of a piece of iron that it is poten- 
tially a sword or of a seed of date that it is a palm tree po- 
tentially; and that which is potentially something carries 
in its essence a possibility for a certain quality to settle 
therein as when we say of a piece of iron that it is pos- 


sible to become a sword’’. The meaning is evidently 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 11 


that potentiality is a change due to the formal cause, 
e. g. the sword or the palm; while possibility is a change 
due to the material cause, the readiness or disposition of 
matter, of the iron or the date-seed, to be changed or 
formed. The difference is analogous to that of Aris- 
totle between active and passive potentiality. See 
Metaph. V. 12: “Potency then means the source in 
general of change or movement in another thing, or 
in the same thing gua other and also the source of a 
thing’s being moved by another thing or by itself qua 
other.”’ See also Metaph. IX. 1. Averroes also calls 
attention to this distinction between active and passive 
potentiality. See his Metaph. III. 3. That possibility 
or efsherut denotes no mere passivity on the part of matter 
but some disposition or tendency, a material cause, is 
also made clear by Fanari (see HTh. 251): “(46332 ISG 
gxese)) site! 56 See also mon and sayn. This it 
seems to me is the distinction M. had in mind, and gives 
exact meaning to the statement M. makes in Introduction, 
prop. 24 ohy> aoina xin nwext > which Munk did not 
seem to grasp. Munk in II. p. 20 n. 3 says: “Il y a une 
nuance entre la puissance et la possibilité, la premiére 
peut n’exister que dans notre pensée, la seconde est dans 
les choses meme.’”’ This distinction, although I find it also 
in Caspi p. 86, is arbitrary and contrary to the explanation 
of M. himself in his letter cited above the meaning of 
which seems to me quite clear. See also II. 1, 16. 


OxN according to. It is a common Arabism in the Tibbonian 
translation avoided by H. See e. g. obxx, I. 73, 120. Ar. 
omy, H. ony pd 


pp >pN Euclid, Greek mathematician of the third century 
B.C. His most famous book is called “The Elements’’, 


12 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


consisting of thirteen books. M. refers to the ma’amar 
ha- asiri, the tenth book. I. 73, 118. Ar. DP >pK. 

OOD province, region. I. 10. Ar. mdr, | Geman? 

778 longitude, II. 4, 20. Ar. Swe. 

IND’ Aristotle, the great Greek philosopher, born at Stagira 
and hence called ‘‘the Stagirite’”’ (384-322 B.C.), head 
of a school in the Lyceum which was a gymnasium near 
the temple of Apollo Lyceius in the suburbs. He is known 
also as the head and the founder of the Peripatetic school 
(see aynwn). He is called prince of philosophers or ‘‘rosh 
ha-pilosofim”’ q. v. The following works of his are men- 
tioned: 1) *yaum yowr Physics I. 73, 117. Ar. -yands yxoods 
H. yaun you Gr. gvaoikyn axpoaors. In II. prop. 25 yown 75p 
Ar. yropbs anno. See also II. 13, 30; II. 15, 34. In II. 
24,50 myava noon Ar. oyavbs obybs, H. -yavn ytnm. See 
also III. 10,13. 2) yaum anxv no 1p (see yay) or mm7>sx nnosn 
q. v., Metaphysics. 3) odbiym ona apo IT. 8 Ar. kop28°D ANND 
H. onvn pya “De Coelo”. In II. 15, 34 Ar. xoods 
obybs and H also ob\ym open. 4) noon wp III. 43, 55 
Ar. pxbands Ethics, (i. e., Ethica Nicomachea). See also 
III. 49, 62. 5) pom aman 7wo III. 49, 62 Ar. »» saxno 
Aaxva>x, H. mybnansp Rhetoric. 6) Topica, a work, on 
dialectical syllogism, quoted but not mentioned by name 
II. 15. Of pseudo-Aristotelian works, we find 1) “5p 
pDiDnuDN ‘ascribed to Aristotle who could by no means be 
its author”’ III. 29, 43 Ar. p5xovoxds meaning according to 
Steinschneider ‘‘astrologer”. See Munk. 2) mwxoobv II. 
29, 43. Ar. myopbv>s -p axn> H. mnona pp ‘‘Talismans”’. 

*S98 corporeal. See III. 22, 33. o-xnxyn onatdn Ar. words 
mead 

TY IYYS TP TYWS the Asharites, the orthodox school of the 
Mutakallimun, disciples of al-Ash‘ari of al-Basra (880-940) 
who one day mounted the pulpit of the Mosque and an- 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 13 


nounced: ‘‘I repent that I have been a Muttazilite and 
turn to oppose them.’’ Acc. to M. they had no influence 
on Jewish thinkers. I. 71,107. Ar. A >ywxbs. H. wrong- 
ly ow non connecting it with the Arabic = (Scheyer). 
They maintained: 1. that existence was the essence ((;-*) 
of a thing instead of an accident; 2. that the Word or 
kalam allah is eternal and uncreated; 3. that God has at- 
tributes; and 4. that man’s actions are created, although 
suiting the previously created will (see mp) and that all 
phenomena, individual or generic, are predetermined. 
(III. 17) See Macdonald’s Muslim Theology, 191 et seq. 
vital TU Ginat ie AL ASSES fee Mae 


= 


mM 1D AMS 7 S23 succession, a series where one point comes into 
existence as soon as the preceding point ceases to exist. 
M. disagrees with the Mutukallimun who maintained the 
impossibility of such a series being infinite. II. Introd. 
11. Ar. apyynbs H. aro Aan arnewa. See also I 73, 124 
and mn poa mbon ps 

572 see bam Sap Stan 

Alana transparence, Ill. 25, 38%Ar. pv. 

nvm. animality, bestiality. Introd. 8. Ar. 72. 

mma (1) examination, test. II. 29, 57. Ar. 7Nanyn. 
(2) viewpoint, criterion. II. 18, 38. Ar. Sxanyxds, H. pa- 
raphrases. See also III. 15, 21. Ar. -wy, H. jnap 

nynmaa from the standpoint of.....[. 47, 76. Ar. “Nanya. 

9 arna onban without regard to, irrespective of. II, 29, 
55. Ar. ....9 aNaNyN 12 7D. 

iM. free, conscious choice, free will. I. 74, 129. Ar. =Nnsn. 
So aie) SUE yi ebete, WN Wig Ee, Yeeros pea) 

boa disprove. I. 51, 71 Ar. bxuae. 


14 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


bwa (1) disproval, refutation (ibid). 

(2) physical weakness. III. 39, 51. Ar. #sxorbsx H. 
dann. 

bur (1) false, erroneous. I. 36, 56. Ar. Soma. 

(2) useless. bua byparpm Il. 19, 44. Ar. may, H. pn. 
provva Claudius Ptolemaeus, the great Egyptian mathe- 
matician and astronomer, flourished in the second century, 
author of the celebrated Almagest, a hybrid term composed 
of the Arabic al and the Greek superlative peytorn, 
given to his Syntaxis which was called ‘O yéyas dot povouos 
to distinguish it from another astronomical collection called 
‘O pxpos gaoTrpovomos. See II. 11,27. vvadbva raw wo Ar. 
proba 335 NoD H. strangely oynbdva Svaw wo. In II. 24, 50 
his Almagest is mentioned as ‘vow DO Ar. wpe. 

CN’ 2) aislaaTexplicitly: “7” 295, ovate Noo: 

~T. Pa before you, in your presence. 5 x oD") OD). 
TT? pao pwd iwiyw ope. I. 37, 58. The expression is 
not Hebrew but Arabic. It is used here by T. because 
yip> does not clearly indicate place, as it also signifies 
temporal priority. H. pr pa o> as ws spd pn. 

4> '2 the Beth indicating a container or denoting “‘in’’. II 
30, 58. Ar. ~» yon. H. more faithfully any pwd »» wo. 

nba (1) different from. nba pay onba moon pyr I. 75. 130. 
ee abel: Sabale 
(2) a particle negating the following adjective. a»mo nba 
Sy onda (1. 75, 130) ow dya onda etc. 

VARY "JA sons of Shakir, who lived in the ninth century, were 
distinguished as mathematicians, and were the authors 
of a book named >, sefer ha-takbulot or Book of Ar- 
tifices including hydraulic and pneumatic inventions. 
(Munk). I. 73, 118. Ar. Snbds axn> qoxw 25 H. od 
mbvanna 7po ond w odxyown axw. We should read both 
in T. and in H. “yoy, 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 15 


ow) bya corporeal I. 49. Ar. opis 17 cf. own. 

yt ya opponent. I. 74, 126. Ar. oxo. 

971Nn bya Material low 3 fA) aN esl Clams 

Ovi bya animal. I. 21, Ar. ywymbs H. an wer. 

wyn Sy> (lit. men of speculation), the Mutakallimun (cf. 
the term 7pnon non by which term Aaron b. Eliyah refers 
to them in his “Ez Hayyim. See Malter’s Saadya p. 
280). I. 51, 71. Ar. tabs bax, H. yn wis ow. Munk, 
it seems to me, did not get the full force of this term which 
M. used in designating the Mutakallimun. The mean- 
ing of _ here, to my mind, is deduction, in opposition, 
as it is often used in Arabic writings, to }J> or JY! 
which is induction or proof based on facts and not on 
previously formed principles. The Mutakallimun, M. often 
maintains, are just guided by a priori principles. See 
I. 71, 108. mea ans iw xd....omwsan onaton b> 0D 
mow pos sx bone bax ommetpma mbnn mexon piyo 
nyan am onnox Sy msn woo mnonw ay myxon. Hence the 
term 7Hbs bax. This derisive term is also used in I. 69, 
104 and«in I-74, 126. 

nw mydx ndya equilateral. I. 60, 90. Ar. smnop yrds nxt 
H. nyney mybdx ndya. 

maby B05 opponent IJ. 2, 17. Ar. oxd>s H. Tha bya. 

Wy°'Y bya magnitude, II. Introd. prop 1. Ar. ovy H. 51 

sn7 by3 allegorists IT. 25, 51. Ar. quxadbs Sax H. anon ws 
A shi‘ite sect known as Batinites or Isma‘ilians who search- 
ed for the hidden meaning, the batn, under the face value 
or the zahr of the Quran. cf. Macdonald, Muslim Theolology, 
pp. 42, 197; also Shahrastani-Haarbriicker I. p. 221. 

ahahte by3 religious teacher I. 71, 108. Ar. Ay nw ansx. Con- 
trasted with ‘‘philosophers”. See also I. 17, 34. Ar. drx 
sy-wbs The term does not refer to any religion in par- 
ticular, (Munk). 


16 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


wpa theorem, principles. I. 71, 108. Ar. abun =H. Ypn. 
See also I. 73, 125. mevpa yarnw (Ar. absvo ayaords 
H. mpxw), the four principles, i. e. the creation of the 
world, the existence of a creator, unity, and incorporeality, 
which the Mutakallimun endeavored to prove by means 
of their twelve propositions. According to M. however 
there are only three main propositions or bakkashot to be 
proven, the doctrine of creation being eliminated. See 
Le 711092 Ve vpinae pap: 

812 to create ex nihilo, hence different from 1x. See II. 
30, 63. For the history of this use of bara and for 
conflicting views, see the references in Kaufmann 317, 508. 

riNw’72. character, nature. 1. 76, 133. Ar. 7H. See Matter 
in Hermann Cohen’s Festschrift, 254. 

}2 M772 flight from, rejection of. Mo 7p3 WRX yO WMA PRD 
obign.. 11.925, °51. Ar. so5n: 

m2 nature, character. a> inna ie I. 2. 14. Ar. Jon. See 
rm a. 

(JD) 773) bent If. 19, 44. Ar. ndvyxx, H. aw nr yo Aw. 


2 


pirdsy Galen, celebrated ancient medical writer (c. 130-200). 
I. .78, 117. . Ar. ows In [.'73, 125 M-. mentions he 
work nyryaym mnza ‘Concerning Natural Forces’ (epi 
duvamewy guotx@v) Ar. Pyavds npox op axn>. In III. 12, 
15 he is called wwdsy (Ar. pivds1 H. md) but see H. p. 162) 
and mention is made of the third book of his work entitled 
onan7 mbyin, Ar. yoxwbos H. nbyinn app, “The Use of the 
Limbs”, or ‘De usu partium humani corporis”’. 

(9a» Sanm to be defined. ona bam I. 52, 72. Ar. sma Ie. 

613) a limited space controlled and filled by matter or con- 
trolled though not filled by an atom, meaning by ‘‘con- 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 17 


trolled’? that no matter or atom can enter it. See I. 51, 
72, Siam ow Sax mpoa ws opm oxyn. (Palquera p. 151 
reads noon 71 and there is still another reading mw 
noon Ar. pn>s bw H. opom Soya). The meaning is that 
an atom, being unextended, does not of course extend 
over space, but that it nevertheless controls a certain 
limited space which is made impenetrable by another 
atom or matter. See references to expressions of the same 
view by other thinkers in my Space in Jewish Med. 
Phil. p.119. (My objection there to Munk was too hasty; 


‘ 


Munk does not mean “an atom of space only’’.) However 
I think M. may have referred here to the limit of space 
or position which the Mutakallimun thought the atom 
occupied. Comp. ‘Ez Hayyim p. 17..  apnon ‘pon nym 
poxy> npoin on> ps apionn wap 89 -wN DpIA NIA AT Tow 
APA apd pr. see alse Arist: Metaph. bk: V. 101 b, 25 
‘a point, if it is not divisible in any dimension and has 
position’. See II. 26. 52. ipo dian Ar. snysv pm H. 


wipo. See mam v1. 


mend) MIDI (11. 24, 50; III. 14, 21. Ar. aqny) convexity, the 


VT 


upper curvature of a sphere, opp. to nap (q. v.) which Isaac 
Israeli in his Yesod ‘Olam III. 4 calls m-nyp and Simon 
Duran in his Magen Abot II. 9 calls mpy. Cf. PMZ. H. 


op’y 


(1) class, category. II. 45, 90 ows ay Wwwr nyo Ivan mMwaD 
Ne Sha 

(2) definition cf. I. 35. AMS) WIND ADW) YAN INN IWS OWIT °D 
[719 ow. See also the expression 4N& 77) oxap’ Xv) ‘I. 
Somalia Lig oes Omen sais Wy ea>amuele hpi tb bon 
states that he applied the term geder for Ar. ~~ wherever 
something is described by its genus and specific difference 
(9-729 or as it is called in MH. ch. 10 rmyn Stan), while 


~~), is a definition describ- 


pin, corresponding to the Ar. , 

















18 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


ing something by its peculiarities or mun q. v. He adds 
that following the Ar. language he allowed himself to 
build such verbal forms as \pny, Wy etc. 

1717 to be defined. ty x9 own I. 52. Ar. Am 

by) training, habit. 38 217 °1DD ON My I cnwD NNsX ANDw 
Devils wo we ee ol 

F1 (1) material body. Both this word and the word ow) are 
used indescriminately for “the Ar. op), 1Cf. 71h 125 sks 
prefers the classical *. 
(2) essence Dw NIT OPNAA A pew. I. 76, 132. Ar. DBI 
H. oxy. 

HN ID bodily, carnal. Introd. 8; I. 5, 22. Ar. ‘73, 7298 17. 

71 (1) to affirm, to assert. I. 59, Ar. “wp”. 
(2) to denote, signify. mwnm7 nani gia pwra xm now I. 
48, 67. Ar. °Snp. 

WW (1) derived. mb yo 4m ow ow I. 2, 17. Ar. pnwa Cf. also 
I. 14 and 61. V. om mow. , 
(2) predetermined. mim ym) orn -vya myn yaw IIT. 17, 
24 Ar. 479p9 ANNIDD) NPD JN) NPN NNDIN pon js H. strangely 
renders YNISD) °N YD Niyin. 

mt (1) proposition, judgment. Introd. 10. Ar. ?xp9n. 
(2); predetermination, IIT.\ 1/7} 23, 2Ar. aapi sp comm 
‘Ikkarim pt. 1., ch. 13 9x) ASP 28 SIP TINA OF OITA YD 7D 
—7p.) The doctrine of predetermination, as advocated 
by the Ashariyah, repudiates chance or accident in any 
realm of existence so that the fall of a leaf is as preor- 
dained as the death of a human being; it repudiates also 
the freedom of will and the existence of possibilities; makes 
the divine precepts useless and divine actions without 
a final cause, and places the will of God above justice and 
injustice. M. combats this view. 

mubmn aan an absolute i. e. unqualified, proposition. II. 10, 
13. ostyR OID MyTwY nuyms AIN ON oows. Ar. pon 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 19 


imspyx. See MH. 4, where a distinction is made between 
a vem bpwO and a ‘nD bBwn, the former being an ac- 
tual proposition, i.e. a statement of a reaiized possibility, 
e. g., Ezra is a scribe, and the latter, a necessary propo- 
sition, e. g., man is a living being. 

m>S> Ann universal proposition. III. 10, 13. Ar. Aspdx 
poabx. See MH. 2. 

iT etymological derivation. I. 61,92. Ar. pypnvsx. See also 
L443; «89: 

15) youtereresuD Tgeectaeyn, NE AE Sah Saher bintatay 

by) sphere. In the time of M. astromomers thought the spheres 
were nine in number: seven carrying the planets including 
the sun and the moon, one containing the fixed stars and 
the all-embracing sphere called -ypon v1 q. v. M. sug- 
gests the possibility of reducing the number to five: 
that of the fixed stars, that of the five planets, the sun, 
the moon, and the all-embracing sphere. (II. 9, 25). 
In II. 12, 27, he states that the reason for his preference 
for this classification is that such five spheres would cor- 
respond to the various kinds of cosmic influences viewed 
from their general character. See also I. 72. In I. 70, 
104, apropos of his reference to seven heavens, M. remarks 
WD WS DMYS DO ANY OF ON) yay OMp aT ON ANA pyaaAN Ss?) 
mam oy) iawn Yy AN Im. Munk translates kaddur by 

Fried. does not 


’ 


“globe” and galgallim by ‘‘spheres”’. 


‘ 


see the difference between ‘‘globe’’ and “sphere’’, and 


suggests that galgallim should be translated by “‘orbits”’, 
in which sense, however, as Fried. admits, the term gal- 
gallim is not generally used; and besides it does not suit 
the context, for the point is that there are more than seven 
firmaments or heavens, not orbits. But the meaning- 
of this passage becomes clear when we consult the des 


cription of the system of spheres in M.’s Hilkot Yesode 


20 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


ha-Torah ch. 3, where we read that nine is the number 
of the general spheres, but each sphere—except the ninth— 
consists of various spheres “‘one on the top of the other 
like the coatings of onions’’. See also II. 4, 20. 

F) pT 597} 752 FY pot 695) the ninth sphere, ‘‘surrounding all 
others’’, containing no stars, moving in diurnal rota- 
tions from East to West and setting all other spheres in 
motion. See II. 9, 25. Ar. woos 7oDbds. 

Api by) epicycle. II. 11,27. Ar. wy0n7455 H. mepm dy. In 
I. 72, 111 mppa vdad. Ar. antn qNbpx. In Hilkot Yesode 
ha-Torah Ill. 4, 5 it is called *ppn ew yop 7179. The epi- 
cycle or a circle the center of which moves in a larger cir- 
cle around the earth is denied by M. in II. 23 (see also 
commentators of M. in I. 72) on the ground that only three 
kinds of motions are admissible, i.e. around a fixed center, 
and in a straight line towards and from the center. 

rnd Yin SSP bi an eccentric Spherenpye abies ame sop 
ronobs aNd H. roy pin 729. 

xxv 515) an eccentric sphere. II. 24, 50. Ar. 9895s 4b55w. 

map 9253 epicycle. See Apa vy I. 11, 27. Ar. arin qbp 
H. mppr baby 

woy bid) the ninth, all surrounding sphere. See *ppon dad) 
II. 14, 33. Ar. oxprds qbabx. 

psp b15) the ninth, all surrounding sphere. See pom dyy 
L722, LO. eis oko oN ay dele 

1595) sphericalysliei102 26a8 Aree oee 

15) literal or outward meaning. Introd. 8. Ar. 77% H. nxn. 
The question as to whether the galuz or the tokh—in Arabic 
terminology: the zahir or the batin—constitutes the 
authority was much discussed in the Muslim world. M. 
is a Zahtrite as regards the question of creation, although 
it is possible by means of the ta’wi/]—or a figurative interpre- 


tation—see wynb, to harmonize the Biblical narrative with the 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM pAl 


Aristotelian view; since that view has not been conclusively 
proven. (II. 25). In the problem of anthropomorphism, 
however, M. joins the ranks of the Batinites because the 
literal sense clashes with the demonstrated truth of God’s 
incorporeality. In this respect M. follows in the foot- 
steps of Ibn Hazm, who was also a Zahirite, yet escaped 
anthropomorphism by philological methods. See Macdo- 
nald’s Mushm Theology p. 209. V. \nn °9ya AYN ANDI. 
In II. 27, zahir is rendered by the more usual 127 9w ww». 

Py meOiavacsirst: blush. 130} 00. P Ar anos. 97995, H. has 
nothing corresponding to it. 

Gindmopjecr, WOUy, astivstance wll 98, 24506 Are ony Ear 

ow) (1) a material substance ow Sax ow7 Nin opm A pry 
Masi aio ioagel, (Onlo2e Arend) FA, dq. ve" Ac- 
cording to M. therefore “‘spatiality does not constitute 
substantiality, but substance consists primariiy of matter 
and form, both of them indescribable in terms of exten- 
sion which is only accidentally attached to them” (from 
my Problem of Space in Jewisn Med. Philosophy. p. 36). 
See also ow) Syn (2) an immaterial substance, I. 76, 132. 

wr OW the fifth element, the ‘‘quintessence”’ of the spheres, 
as different from the coarser four elements composing 
the sublunar world. I. 72, 110. Ar. podpsS>x opivs H. 
wont yn. See also II. prop. 26. 

mime OWUALOIN GL /On11S8. Are 10D SAN) abe aaby InN Oxy Ti’s 
usual term is "TD OXY. 

Own to be corporealized. II. 13, 30. Ar. opim H. gi aww 
AN 2ya. 

OW) (1) sensual, carnal. nyrowim nyxnn Introd. 8. Ar. nximws 
Sprtads H. nyeyn nsnn 
(2) corporeal, material, I. 49, 68. Ar. "389D) 

novi corporeality, corporealism, I. 49, 68. Ar. FPINDDIRN. 
With respect to the deity, anthropomorphism, I. 36, 57. 


bho 
bo 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


mYI7 corporealism, anthropomorphism. I. 36, 58. Ar. opin 
H. now 


Owivd anthropomorphist, one who conceives of God in mat- 


erial terms. I. 76, 132, 133. Ar. oodinds 


~ 


pat (1) mherent. I. 46, 64; II. 13, 30.. Ar? oiN?. 

(2) continuous, pain II. 10, 26. Ar. yxnn. The word 
pain however should perhaps be read as a nif’‘al. 

P27) continuous. pata yor (Ar. 9xnp yxor H. sain jor) continu- 
ous time, opposed by the Mutakallimun who assume time 
ATOUIS HALT ef Oe euLte 

pai) continuous. npam Ayn continuous motion, without 
any pauses, which the Mutakallimun, who break up time 


and space to mutually corresponding atoms, deny in order. 


to explain difference in velocity. Ar. Abxn AD5n 

pti QW1 an indiscrete substance, not consisting of atoms. 
Mavnoa x28 mpyynn bap xd pam ams ow) (i. e. God) ax 
nit (I. 76, 132). Ar. 2xno ams opi. H. correctly: 7 
nano ans while Munk incorrectly: ‘un corps unique et 
continu’’. The term pai is used as opposed to  a1ND 
Ipym” x? opr, and hence denotes something not composed 
of atoms, whether it is infinitely divisible like any exten- 
sity from the Aristotelian-Maimonidean viewpoint, or 
altogether indivisible like the substance of the deity. 
Efodi’s explanation of part as “‘composed of matter and 
form’’ is contrary to the Arabic text and to the philo- 
sophy of Aristotle, who does not conceive of God as 
matter and form but as pure Form. 

npr W771 continuous space, i.e. infinitely divisible; denied 
by Arabian atomists. Ar. A?xn0 ApNop. H. ram pm. 
Peer awe 





mo oie? 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 2 


Plat the intellect linking man to God. III. 51, 65. Ar. A2x9R. 
H. omits this passage but further on in the same chapter 
he calls it "an. 

Nipat (1) inherence, intimate connection. mpat pre mow an 
555 sinn wet pawa. III. 54, 70. Ar. Sxxnx opp. to 
2p), which is an external relation. Kashi uses the term 
JlaiVl in the sense of human unity with the absolute 
Being (HTh. 362). 

(2) continuity, indiscreteness. IJ. 10, 26. 

mpart >y continuously (ibid). Ar. 9XxXARN -oy 

Roe) alae ime tien COUlscrOLeticrcpeccin all: 829 )u 55.8 AT. 
bypbs ONSTN yy. H. erroneously, TIDwW AD ~PIaT AID YY 
hed lide lel 

paw m1 and so forth, et cetera. The expression occurs 
a number of times; see particularly II. 29, 55. H. ranim 
pox Ar. qoaa 2xmxxo. Munk: “et tout l’ensemble du 
passage.”’ 

Mpatwnna continuously, unintermittently. II. 45, 90. Ar. 
Oxsnna 

NAT “the Word” I. 71, 108. Ar. oxvoos. This refers to the 
much discussed question in Mohammedan circles, as_ to 
whether the word of God (kalam allah) as manifested in 
the Koran is eternal, bz/a kayfa, or it was created as the Mu'‘- 
tazilah maintained. See Munk, Scheyer, Friedlander, 
a. I. 

masta (i )treatiscy Ll 24.550. eAT. OND: 

PZ yereacOning we nino lNenoged 1Die olen lel 229m IS pS 
pos LH. ajaga. Fried: incorrectly: | in speech; 

nv AIT ideas, concepts(=myvovw). I. 34, 54. Ar. mepw H. 
wei map. See also ibid. npratm myn intellectual or diano- 
etic virtues as distinguished from mat‘alot ha-middot q. v. 
alte Syelanpasd WiNSSay Ne Wak wdormpemmia® © Miao cikyey Ii, RPA Terie 
PIS 38) 52% 


24 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


"370 xb 727 something from nothing, creatio ex nihilo, a theory 
which M. maintains was opposed by both Plato and Arist. 
II. 13. Ar. w xb yo w. The general ascription to Plato 
of an opposition to creatio ex nthilo on the basis that Plato 
assumed an eternal corporeal space rests on a misunder-. 
standing to which I have called attention in my Space 
in Jewish Med. Philosophy pp. 5-14. 

FID IAT a superadded attribute, i. e. a characteristic which 
does not constitute the essence. I. 59, 87. Ar. TRI W 
H. 7p 729 This implies plurality and hence cannot be 
ascribed to God. See wxy by FD py 


O17 inanimate nature. I. 64, Ar. nyteoibs H. pre ao max 
on mo 12. 


Ree or omg iat 
ia (1) awe) judgment. [e700 2 eee eee cee 
(2) geason: alis/4.11o), 


m7 conceive. wr III 10, 13. Ar. nam. See moqns, mo. 
mot V. mot n> 


m1) imaginary, opp. to Doww. III. 15, 21. Ar. S:Snoox H. 
avnon. See also III. 47, 60, where Ar. AnmMnn>Ni. e. unreal. 


197 comparison, JYNM IN od OPM oaNna oawwe7 I. 52, 
73. Ar. mavnbs H. jromn. This to my mind refers to 
al-Ashari who maintained that the anthropomorphisms 
areto be taken <=) Ys C&S %, thus taking up a 
position not only against the Mutazilites who asked how 
such corporealistic expressions are applicable to deity, 
but also against those ultra Hanbalites or Mushabbdths, 
comparers, who maintained that these expressions are to 
be understood in the same way as when applied to man. 
See also II. 36, 77. See Pinsker, Ligqute Qadmontiyyot, 
Davia: 

nv a vague notion, imagination. Thus duration is called 





PHILOSOPHICAL ‘TERMS IN THE MOREH NEBUKIM 20 


yor nnox xd yor nyt yor ayw IT. 13, 30. Ar. 22n H. ary. See 
7yw. 

Wa) analogy. jroqa ax Sy Ar. mavnbs LL 65. 

(2) metaphor. 73a mivotm ns onpidy I. 17. Ar. mawdn. 
(3) imagination. III. 15. Ar. 5s5>x H. mawnn (In I. 73, 
122 also aon Sy nh). The Mu'tazilites regard imagination 
as the criterion of possibility; the imaginable or conceivable 
is possible. See I. 73, 122. According to M. reason alone 
can decide. 

VOT imaginary, false; fleeting, baseless. Cf. Introd. 4 mawnn 
nyvot Ar. Aoy7d>s nstxpnyxds H. mbnap mawno. See nnsn 
nywot. In I. 2 H. neay? nosn Ar. 975 nyimw Munk: “ven- 
ant de limaginative;’ and nyiret mpwn in I. 5, 21, Ar. 
ows nxpwn H. nvavno mpwn Munk: ‘dependant de I’- 
imaginative’. Munk is probably not correct in the last 


y 


two quotations, as the word ‘“‘dimyoni’’ simply means 
here false or worthless. Comp. Zedah la-darek 1. 3, 8 
nynox orxw 59 nyt maw mbom odin ar maw> wap ovonm 
a> xd a> psa aor yyo7 Som monn op) nyiynt myn pmyt o 
orp) mpyn. See also nvr nybypn in III. 51, 66 and comp. 
III 52: ovvot xb ons 

my ,NY7T (1) knowledge, which is based on intellectual concep- 
tions and not on imaginations. III. 51, 65. 
(2) opinion, (Ar. °x79s), system, (Ar. and). Scheyer in 
his ed. of H. (p. 107 n. 1.) remarks that T. invariably trans- 
lates 2979 meaning system” by the word ny7 which is how- 
ever more appropriate for the Ar. °s", opinion. In the 
Sefer ha-Madda'‘, hilkhot de‘ ot, the term is used in the sense 
of character or ethical disposition. See Rosin’s Ethtk 
parse: 

AnwoT NYT shallow thought, the innate but uncultivated power 
of understanding whereby we realize, e. g., that the whole 
is greater than the part. See PMZ and Sefer ha-Gedarim. 


26 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


According to I. 73, 122, it is higher than jyn7 (55) or base- 
less imagination but lower than sekhel. Ar. JaANwD?8°NI78 
H. npnnwen snaon. In I. 52, 74 H. nennwon mawnnn 
nim] MYT NYT separate intellects, Intelligences. V. o%>Dw 
oD) or od>v by which terms they are more commonly 
designated. I. 37, 59. Ar. Apnxpodbs Sypyds III. 9. Ar. 
bipy H. mbvvowon mno7. Kaufmann (p. 446, n. 129) overlook- 
ing I. 37, 59, (and there H. also has de‘ot nifradot) brings 
the other reference and is inclined to emend de‘ot for se- 
khalim, the former meaning Verstandkrafte and not Jn- 
tellugenzen. The emendation, however, cannot be accepted. 

DolmMinutes Are ap aie bleeocha ly 3 feelin . 

DiIpa (1) to criticizes T5212 Ar) INpoan: 

PIpPit (2) to*be accurately known. II. 9, 25. Ar, 77nn*. 

Mpt minute care. I. 54, 81. Ar. quod H. aw. 

Jl eA ea tlal: 

mw? investigation. Introd. 3. Ar. aby. 

17 distance, space, MNX’¥D3 OW OnY>w MaIpon AYN yom JrIAw 
I. 73,,117. “Ar... aDNDDIN PHL. ‘prag.- “sees also™ lee ia ce 
where for Ja72 (Ar. ADXoD9NA) H. has incorrectly ya. 
See also 21w) ANIA ANYON 

YT allegorical vs. literal interpretation. II. 30, 60. Ar. wa 


i 


MONT dogma, belief. I. 73,120. Ar. }xox H. anor. See also I. 
21, and Introd. pp. 4, 8. Ar. ATNpnys. V. Anon. 

abla incommensurability. I. 73,118. Ar. pran, H. wapn. See 
scheyer sed. of He'(h) (p.7120" nj 10)*and: Miunkeaesn 

M37 regard, attention. II. 40, 84. Ar. ynyn H. my tne. 

2 van nban irrespective of, without regard to. I. 71, 109. 

aaa precision, opp. to nom. II. 47, 95. cannbs H. evi- 
dently corrupt here. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Magi 


Rmuimestatenient.. Li 2/7-35, 74:°°39583. Ar -xads.” H. in’ the 
last reference map. 

77 rhetorical. II. 15, 34. Ar. vaudbs H. map aed qa by 

15D1 i117 name of Aristotle’s book on Rhetoric known as 
TexYN pntopikn y Ar. Aaxvudd>x op maxnd -p H. yom 
my>na. See wos 

Pat expression, giving expression to a thought. II. 5, 22. 
Ar. opod5x There is also a variant m7. H. is faulty here. 

1737 Logic. Introd. 3. Ar. pumbs Ayr. Cf. also I. 34, 53: 
III. 51,64. Inthe PMZ. Ibn Tibbon refers to the derivation 
of the word from the Talmudic passage ]1197 yo 05°22 139, 
mentions another term for logic a7 noxdbp, and states 
that he would prefer Sawn noxbn. Notice that logic is men- 
tioned as m>xbo and not mo5Dn, an art and not a science; 
and indeed it is an art in so far as, according to the des- 
cription of the task of logic as given in MH. ch. 14, it not 
only institutes an analysis of reasoning but also provides 
the mind with rules for correct demonstration. The whole 
passage in MH. is important because it shows that the 
term higgayon stands for the whole trivium, 1. e. grammar, 
logic, and rhetoric. This trivium must precede, in an 
educational curriculum, the Pythagorean quadrivium or 
THEE OIC sev Pocee lst .053. 

mW. corporealism, anthropomorphism, 1. e., speaking of the 
Ceity silestnaterialistics terms. 9179506, 56.) eA oon, Ie 
nvyow). 

MDN77 similarity, consisting of a generic likeness and a specific 
difference between two things which are therefore de- 
finable. I. 56, 82. Ar. #nawbs H. jvo7 See Shem Tob 
a ie “Se alle 1 TP 9, EE alae. 

M777 gradual development. III. 32, 44. Ar. yn. H. in- 
correctly 597. 

mi created, opp. to yop. II. 1, 14. Ar. pro. Sypa mn existing 


28 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


in actu, opp. to mano. II. 17, 35. Ar. dSypdxa Abssends, 
H. Sypa exon. 

TO5I 717 , TDHI) 717 ~created and destructible, transient. Ar. 
SOND UND loshis e2O ey al ee ee 

mit (1) the coming into being, opp. to nmap q.v. III. 1, 14. 
Ar. yobs. See also II. 17, 35, where H. has mxna. Cf. 
Jurjani 88 (see HTh. 347) where OS is used to express 
instantaneous springing into being out of nothing, as dis- 
tinguished from Aristotelian motion which is a gradual 
evolution. 
(2). production; formation, Il, 10, 265.217, 362 shines) om 
Cf. Schirazi 301 (HTh. p. 342) who distinguishes this term 
from ¢!+ Y!, the latter being timeless creation, while ¢». ne 
is gradual formation and development. The passage 
referred to conforms to this distinction. 

md ereated.) 1] 17, 36, VAreniDp. 

mimn coming into existence. III. 10, 26. Ar. jinn. 

M&S actualization, the bringing out of what is zm potentia in- 
to actuality. II. 38, 81. Ar. 3xndnoxdss. H. omits. 

rINTI7 meaning. I, 16,92. Ar. Abxd7. cf. ibid p. 91, where 
H. has 7s. 

M7 advice. mywm aanm7 tx by. I. 47. The Ar. for the two 
nouns is "bs. H. aamm mya qo by 

“tT protection. AMwWAM ANA ow 7D OV OH) 1. 37,59. Ar. Py 
sro). H. strangely sD) 77. 

i'd absurdity,/folly, error: Introd. 9; IT. 25,51; 39; 83a 
win 

‘wort (1) preparation. I. 34, 53. Ar. Yanbs. Cf. II. 18, 37, 
where H. has )10". 
(2) preliminary remarks. I. 72, 115. Ar. —monbs 

MNYUN sophism, fallacious reasoning. I. 71,109. Ar. Avdsanbds. 
See also III. 21, 31 (Ar. mn, and so Ezekiel Baneth in 
Lewy’s Festschrift, p. 92, does not seem to be justified 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 29 


in emending Ayym in Maimonides’ Commentary on Abot, 
into DIDI or Ar because of the Ar. mon); I. 51, 72. (Ar. 
Hupp; I. 57, 85 (Ar. wan); I. 5, 21 (Ar. orden); 1.5, 22, 
(Ar. mxvbdibs). Cf. Shirazi in HTh. 219, who places 4.J\z-! 
(also olb|lee and ES!) in opposition to (4! J, 


m7 trouble, burden. Introd. 9. Ar. »b>ndx. See also I. 
32, 49. 


Sy sublunar matter, as opposed to the spheres. Gr. tdAy. 
I. 75, 130. Ar. ~Symbs. This passage implies that the 
spheres are simple, i. e. uncompounded substances de- 
void of matter. This indeed is the opinion of Ibn Sina. 
See Moreh ha-Moreh, p. 71. 


mW iT guidance, I. 61, 92. Ar. twwrnds. Cf. I. 2, 15 where 
Ar. @xam and H. prs mn. 


M21 disposition, characteristic. III. 12, 16. Ar. yan, H. snon. 
See also I. 52, 73 nvyay misn (Ar. nsantynos H. mom) and 
Lige Swe ole 2. (Ar. yan). It may be observed that 
T. uses the word 7197 (sometimes mom) for the Ar. yan 
and IN7ynbx, and the word 7non q. v. for AN. Cf. IT. 52, 
NXPD) nT yww (Ar. neantynoxds H. mom) nua id ps 
anon > anny we sya 'm oes 12. 

(Ar. AN). The difference between Am and aN TYNDN ac- 
cording to the last quotation (or, in Tibbonian terminology, 
between mnDn and 7197) seems to be that the former denotes 
a psychic dispositition and the latter a physical char- 
acteristic or quality. (See mx). This distinction 
however is not closely adhered to, for we also find 
misno m7 T. min mon (1. 34, 54) as well as ‘nto pan, T. 
maim mon (II. 38, 81). Caspi (p. 146) points out that while 
every hakanah is koah, not every koah is hakanah; for the 
latter denotes disposition or talent, while koah is mere 
potentiality which time may bring out. Thus a child 


30 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


when born is pontentially a writer; but when he grows 
up and makes a literary mark, he shows hakanah 
m5" intellect, III, 51, 64: Ar. mon. Cf. also I. 2 where H. 
renders YDv. 
m27 (1) coercion. ma72 °yavn wpa o7D INS wsy oni I. 72, 
111. Ar. 70p>x 
(2) necessity, oman ow xd. 1. 61, 92. Ar. JNNWISRK. 
717277 apodictic, incontrovertible because it is not based on 
mere probabilities (nppn_n q.v.) but on logical operations 
ae ee Oe Ae a Sess. 
Mala non avin 
my 157 ‘preference’, an argument by “one of the modern 
Mutakallimun”’ in support of creationism,—a modified 
(V. monn). 
The being and the non-being of the Universe, 1t maintains, 


’ 


form of the “argument of determination”’. 


are equally possible, hence there must be one who pre- 
ferred the possibility of being. See I. 74,127. Ar. myn. 
Cf. Shirazi in HTh. 171. jb ‘aa a ee), 

by atht (1) contrary to. II. 24, 50. Ar. ...5s5>x50 H. 4Jp7. 
(2) in accordance with , III, 23, 352 Ar.in) inv. Vstronstly 
suspect a corruption in the first quotation. Perhaps 
we should read there 9y pain. [Thus R, A and Bj. 

21 ordinary person, opp. to yr, 1. e., scholar. Introd. 9. 
Ar. 770). 

MrT V. an. 

yao (1) impossibility, II. 24, 50. Ar. yxrinns. 
(2) cessation, 11..18)37- Ar..n5;\H sae ne ae 
21DIIN. 
(3) mutual obstruction or neutralization, yyonq 47 (Ar. 
yison?x paw H. yim 477), the argument from mutual 
neutralization whereby the Mutakallimun disprove plu- 
rality of gods. See I. 75, 129. 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM Soh 


mya (1) impossibility, Tip i2, 28) Ar, ysindseH snip: 
(eatiiiiilaseneutralizationwe) tle /ornloU: 

097 devotion. Syvs inmayd ronan IIT. 24, 37. Ar. yropixds 

mSX¥Dit (1) creation. I. 54, 80. Ar. “Nyn. 
(2) creative power, MM& 7AN¥OT 5". wD ySwN aD) bor. 
Whe WR PAS Va ASUS dehy Stahl Sega) 

Bigaeiensuimenhrasese lt50. Scam Are aNoaa El oD. 


wn (1) course, context, plan. 7102 Naw 7m Nds 7aT Woo DoD RY? 
bwon qwom anata IIT. 23, 36. Ar. as7ox H. orm advo. 
(2) repitition, frequency. mma ‘oD 8 adn oTDND won nyt 
iSO aA isonet ele duration, Liaet3,. 30. qvpm2 
b mbon px quon ohya newaa onp imxo Ar. castor. As 
M. remarks in the sequel, duration is only a semblance of 
time. The difference between these two terms 1s explained 
by Albo in his ‘Ikkarim II. 18 as follows: duration is 
abstracted time, i.e. the absence of before and after; while 
time is something concrete, the measurement of motion 
from a point before to a point after. In II. 29, 55 iawom 
sinm vw bs Ar. antonox. Hence Baneth in Lewy’s Fest- 
schrift, p. 80, does not seem justified in suggesting the 
reading of Is79noK, in Maimonides’ Commentary on Abot, 
in place of aNWoNDX so as to suit the Heb. 7wn”. 

Miutyen DuetOllowine wD F oUN Jeon. Ll 12.229) Ar yan See 
also I. 38, 7297 ANS JwonA piya AA 

Wri by (m@epermanentiy, «continually. Lie 30 sOUs Ar 
ssronondss Sy, H. mann by. In II. 6, 23, H. ron. 
(2) according to the oft repeated rule I. 29, Ar. »>y 
aynox, H. mboinn py. See also qwo. 

bwon allegory, figure of speech. Introd. 6. Ar. S:hon. 

abwon comparison, III. 7, 9. Ar. Shon. 

mDTI7 geometry. I. 73, 117. Ar. Aomm>s H navn. See also 
DTT. 


32 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


m7 here (influenced by Ar. 4). See e. g. I. 1; I. 70; II. 12,29; 
II. 48, 97. Usual Biblical meaning: hither. 

iia (1) government, II. 10, 25. Ar. ath. 
(2) conduct, behaviour. II, 47, 96. See also I. 24 where 
Ar. avobn. 
(3) law, regulation. II. 39, 83. ‘pv nyrtemA minmnn yp 
on. HH. an». 
(4) Providence. vos naano mabsn anmwany b> mana Nn 
LI Seye i233 

737 ethical. ovrnds ow ov oriya IT. 45,91. Ar. P927n ora. 
H. does not translate it. Munk: des discourses relatifs au 
regime politique. It is difficult to determine whether the 
term has political or ethical significance. M. probabiy 
would not draw a line between the two conceptions. Arist. 
also often calls inquiries into virtue political, for the moral 
life of man cannot find expression apart from the State. 
See Erdmann’s Hist. of Phil. I, 165. } 

mit (1) position, place, one of the ten categories, KketoAau 
(Topics I. 9, 103 b 20; Categories 4, lb, 25). See II. prop. 
22,9. Ar. yiibs, H. has mapven anon apparently misun- 
derstanding the Ar. ys. In I. 72, III, H. mn2n or Apwn. 
In 1. 72; 112-"H? mpwn4 See aisouli4 ie 
(2) meaning, denotation, significance. In I. 9. Ar. yx 
Pei Snel esi 
(3) postulate, assumption: . > 73; 119" Ar) \ejeeere 
mownn. See also I, 47, 66 where mm corresponds to the 
Ar. yapnbx and where H. has ywn corresponding to an 
Arabic variant apn?x. See for’ e#3 in this sense Ibn 
Sina’s Kitab en-Najat, 18 (HTh. 362) and for _» 4 HTh. 
341. 

m7 legislation. See *n7 

MWS WI7 ~=root-meaning, literal or primary signification. 
Il. 47, 95. Ar. Sxds ysbs H, peso pin. 


Fe ie i he a on 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM oS 


mm37 py root-meaning, original meaning. I. 8 Ar. yx) dxn. 
ania ndonn original meaning I. 11, Ar. yx) Ow. 


we AAT 477 bY by way of postulate, by assumption. II. 
Introd. prop. 25. Ar. -yapnbs Am oby H. ayna qo by 


m7 legislated, opposed to *yay or natural. II. 40, 84. Ar. 
oyeios H. nwyn. 

mYig mnovement (transitive). Il. prop:.9. Ar. spann. Cf. ‘Or 
"Adonai II. 1, 3: ‘‘When it is ascribed to the motor it is 
called myin; to the motum, it is called myyunn’’. 

mo207 (1) harmony, agreement. II. 40, 84. Ar. prennds 
H. yipn. 
(2) legislation, enactment, [~) OWIN (WNT OYN On DAT 
moD0n2 omy min ann bas ads cya yo ond III. 46, 58. 
Ar. ysbsya H. 72 wwxn myo xmw rds. Cf. the Ar. expression 
Ce | All am 
(3) determination, resolution. Introd. 3, Ar. Amy H. 
Maw. 
(4) Acc. to Munk, a nomen appellativum, a class noun, 
1. e., a term applied to various objects agreeing in essential 
properties. Thus a “living being’’ is used as a class noun, 
or mo>z0na, for man, horse, scorpion, fish, etc. (MH. 13). 
See also nv and pwo. Introd. 4. Ar. wena. In. H. 
we have an explanatory addition: ond am ownw wip 
SMe sccralsOml 1 00,65..0) DULs Os -Llorovitz In nis. article 
entitled “Zur Attributenlehre Maimunis’”’ in Guttmann’s 
Festschrift (see pp. 65-67) finds difficulty with Munk’s 
explanation of o5D19 or MHDDNA as referring to nomina ap- 
pellativa. The following are his arguments. (1) In the 
introduction (p. 4) M. speaks of terms which are used 
moD0N2 as opposed to opnnwy; but “ist denn auch nur 
eines von den vielen Beispielen, die M. bis Kap. 50 als 
homonyn oder amphibolisch erklart, etwas anderes als 


34 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


ein Nomen appellativum’”’, (2) In his M. H., M. defines, 
under the general head of homonyms, the terms 7)nv DDnwn 
-191 (or as Ahitub in his version, published by Chamizer 
in Cohen’s Festschrift, renders it })nwn -7W) DDN wD), ODIDID 
and oppioe as follows: the first class consists of names of 
totally different things e. g. py denoting an eye and a 
well or a fountain; the second, of names of essentially si- 
milar things, e. g. the genus animal for its different species; 
and the third, of names of only outwardly or accidentally 
similar things, e. g. the name ‘‘man”’ for the living rational 
being and for a statue. Comparing these definitions with 
those of Aristotle in his Categories, we find that the ex- 
ample given here in M. H. under Mesuppak is found in 
the Categories under homonym and that given here under 
Muskam is there under synonym. Horovitz therefore 
comes to the conclusion that the word Muskam in Maimonides 
is to be understood in the sense of synonym, although origi- 
nally it had (and it still has in the yn my) the sense of 
a nomen appellativum or a name given to various things 
because of a common characteristic, in opposition to a 
proper name such as Abraham which a few individuals 
accidentally may bear irrespective of any mutual resem- 
blance. My reply to S. Horovitz is as follows. As 
to his first argument, M. cites for example the word xbp 
as meaning what is physically filled and what is spiritually 
endowed (ch. 19) or the word 5:4 as meaning foot and cause 
(ch. 28); and these names, with reference to their given 
meanings, are homonyms but not nomina appellativa. 
The same applies to all other shemot mishtattefim. As 
to his second argument, a comparison of the M.H. with the 
Categories proves nothing as to the meaning of the term 
muskam, for Aristotle speaks of the various kinds of the 
genus, of the man and the ox, which, in so far as they are 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 35 


both animals, are synonyms; but M. speaks of the generic 
name, of the term animal as applied to its various species, 
and that term is of course not asynonym. Furthermore, 
the term for synonyms in M. H. is mp7 (ch. 13. Ahitub 
povoi). What then does muskam mean? Generally it 
means a positive or convential or agreed upon name; 
but more techinically, a nomen appellativum, a generic 
name or a class-name given to various species because of 
essential similarity. This is precisely the way the term 
is defined in the M. H. (instead of anpym Ahitub has p1pm) 
and Ahitub’s remarks in his summary appended to his 
version pm 1a wom ow 55 o>D19 ow does not run coun- 
ter to the Maimonidean definition. As for the author 
of Ruah Hen, he uses the term “muskam”’ in its general 
sense as a positive or conventional name; and for its tech- 
nical sense i.e. nomen appellativum—he uses the expres- 
sion own ov which also Horovitz wrongly takes to mean 
synonym. Jurjani (see his K. T. 210) also understands 
by the term .&!s2/! a univocal equally predicable of its 
various species. See also Emunah Ramah (ed. Weil), p. 5. 
I may also add that Owen’s remark to his translation 
of the Categories (London 1853, p. 1. n. 2) that “the 
synonyms of Aristotle must be distinguished from the 
modern synonyms”’ does not refer to any essential dis- 
tinction, for “‘a man” and “‘an ox’’, according to the name 
(kaTa Tovvoua), i.e. as animal, are as much synonymous 
as, to go. and. to walk’, which in fact he himself cites 
in his Rhetoric III. 2, 6-7, as an example of synonyms. 

Zo JOmeconventionalopp, tovios or natural 11.30.6039 Ar: 
Poe doxn 

PPNO7 partial or doubtful homonymity, i. e. two or more things 
described by one term but resembling one another only 


in accidental or unessential properties. Thus ‘‘man”’ is 


36 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


applied in partial homonymity (ppnoma) to Mr. So-and-So 
endowed with the essential attributes of life and thought, 
to a dead man, and to a human image—all of which re- 
semble each other only accidentally i. e. in outward phy- 
sical form.:) MH W13," 8566 16s50,05: sl. poe Lieu 


MmppnodT temperance. III. 48, 61. Ar. Ayxip. 

mor temptation. III. 41, 53. Ar. sands, H. pwn. 

“nd mystery. II. 30, 60 Ar. Np. 

M2397 (1) admissibility; the theory of the Mutakallimun that 


whatever is imaginabie is possible and that the produc- 
tive imagination alone is the criterion between the possible 
and the impossible. We say for example on the basis 
of past experience that fire warms but the reverse is 
also imaginable and hence possible. This theory, which 
a Hume might have applauded, is combated by M. See 
I, 73, prop:''10.. “Ar. ‘minds: *Gficalso I? 74;°127 ine them 
general sense of possibility. Ar. pri, H. ay. 

(2) brevity of expression. Introd. 6. Ar. iyxdsx, H. 
onxsp. Paiquera in his Moreh ha-Moreh also thinks 
it should be rendered “)y°p7. 


TY¥i7I (1) privation, negation of a quality or faculty, such as 


blindness, death, poverty, or folly. Also called ppm wy7 
I. 73, prop. 7. Cf. MH. 11. The Mutakallimun, accord- 
ing to III. 10, repudiate such privation, believing that it 
is in itself a positive, i. e., an objectively existing quality, 
only an opposite one. M. however maintains that it 
is merely an absence of its contrary. See III. 10. 7ynw 
pa pa ppm atyan pa Sap xdbw ow oye exo 337 wR. 
This passage has not been sufficiently understood by Munk 
and Friedlander. Thus Munk: ‘“‘pour celui qui ne sait 
pas distinguer entre la privation et la capacité nz entre 
les duex contraires’”’; and Friedlander: ‘‘who do not 
make any distinction between negative and _ positive 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 37 


properties or between two opposites’. But see M.H. 
11, where the distinction is made between 0557, i. e., Op- 
posite qualities, and p3pn aIyn, the ayn being merely the 
negation of the 3p. Hence, from the standpoint of 
the Mutakallimun, that 179m is an existing but opposite 
quality, the distinction between o351 °~” and ppm AYA 
disappears. Thus M. remarks about the Mutakallimun 
Dar ow pr ors pip) ayn Sow yawn III. 10. The right trans- 
lation of our passage is therefore: ‘‘except among those 
who do not distinguish between a property and its nega- 
tion on the one hand and two opposite qualities on the 
other.’’ This controversy regarding negative qualities 
has an important bearing on the problem of the origin of 
Evil eeeGfee ili. 110 eAre soTyoS2 Hoe apps: 

(2) relative non-being, i.e., that which is not yet but will 
be. In this sense it is also called Anvo Wyn, particular 
privation, i. e., a privation of a particular form. I. 17. 
Ar. yixs0>s otybs, H. anon opsn. This privation does 
not leave matter, until the form is realized when it is re- 


’ 


placed by another “particular privation’’. It is therefore 
one of the three causes (mbnnn)—matter and form be- 
ing the other two — of transient existence (ibid). Hence 
it appears that “relative non-being’’ represents some 
positive existence, probably a capacity and tendency of 
matter to receive the particular form—see I. 55 and Ruah 
Hen ch. 9—so that the term comes closely to the concep- 
tion of possibility or efsherut (q. v.). Munk (I. p. 255, n. 1.) 
remarks: “‘I] va sans dire que le mot privation est pris ici 
dans le sens aristot¢lique du mot orépyots”. But M. is 
rather influenced by the Aristotelian conception of matter as 
dvvayus, as the capacity of being formed and is therefore 
as Arist. points out—see Berlin ed. of Gr. text of the Physica 
p. 192—to be distinguished from mere orépyats, the 


38 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


Platonic uy ov. It is this capacity by virtue of which Arist. 
assigned to matter a place among the principles of true 
being and which M. regarded as the third nbnn7. orépyats 
could not become such a principle. 

9179) 1797 (1) nihil, absolute non-existence, absence of all matter 

and form (hence different from 4nvyo 7797, relative non-be- 
ing which is inherent in matter). Cf. II. 17. Ar. onyds 
ynoos H. mani npes. Further in the same chapter 71y7 
bom a1 Ar. poun pno omy H. nobmp amin ayn. 
(2) impossible existence, like flying for man. o7a707 bx 
sn T9yT7 Nos Tym op? xd pny ws. III. 10 Ar. otyds 
pounds H. nubmo appx. This is how the term is explained 
by Shem Tob, Crescas, and others; but I cannot see why 
the term cannot be taken here in the same sense as in II. 
17,4. eas nihil;orsabsence of all@mattensan on 

OXYT ATT vacuum. I. 73,116. Ar. >mids oy, H. oxym non. 
The expression however admits of different interpretations. 
Cf. Munk, a.l. 

mbyn absence. II. 18, 37; III. 17, 26. Ar. yxpn-s H. mpononz. 

ravi CL) remark: S73. 12 2eeA Te pon 
(2) allusion. reference, Introd. 3. 
(3) sntention. Yl, Eenns: 

PNYT motion. I. 21. Ar. Sxpmx H. mdm. See also I. 73, 117. 
where H. renders ny-xd. + See Scheyer a: 1 

Mpnyit (1) motion. II. prop. 4. Ar. Adpidy. 

(2) transportation, conveyance. I. 46. Ar. xbp3, H. wo. 

D7 opposite. II. 17, 36. Ar. INsn, H. oen. 

7Bi7 (1) reverse.’ ‘TIT. 17,'23.' Ar! Daxpo, H. aus. 

(2) contrariety. 57 18 TVNoA Mad, Introd. 10. Ar. Sxvnbs 
The difference between hefekh and setirah is that the former 
denotes only a qualitative discrepancy between two 
propositions (all men are bad, all men are good), while 
the latter, setirah or contradiction, refers to a discrepancy 





PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 39 


both in quality and quantity (all men are bad, some are 
good). See commentators. Friedlander’s translation is 
inexact. 

(3) contrary. imo 1s 15m IT. 29, 54. Ar. n&pi ix as, H. 
covers both terms with the one word op7. For the 
difference bwetween contrary and contradictory (Heb. 
soter), see 2. 

aban hyperbole, exaggeration. II. 47,95. Ar. »98 and Aydxap. 
See x50. i 

ID (1) destruction, decay, opp. to m7 gq. v. II. prop. 4. 
Ar. “INDDN. 

Jymiduacys liv l6m345" Ar saNpb: 

mbypn (1) passion, (7d@os), a changing state, such as fear, 

anger, pity, etc. I. 52. Ar. Ssypxx H. byp.. V. mon. 

(2) any modification, or influence. II. 10. 

(3) sensitiveness, irritability. mbp> niys> manos own 
ombypn Ill. 48. 

W5iI (1) difference. See I. 61, 91; 73, 121. Ar. pnp and Arxan 
Lien aman qunbe cco lao 43 eAr pop... Dhe Ftext 
iii sis) corrupt., P. and Caspi 9aa7. Palquera®(p, 102) 
notes that with reference to the distinction between the 
spheres and the stars, al-Farabi, as quoted by M., uses the 
term farg, which is in Heb. hebdel or hefresh, while M. him- 
self designates it as 7khtilaf, in Heb. hithalfut or hilluf. 
The former terms indicate difference, while the latter de- 
note diversity which is deeper and thoroughgoing. See 
Caspi 14 b. 
yea tera ee LOU Sm OPAL SEN IND, Ele on ye 
(3) empty space, space interval. III, 2, 3. Ar. 55, 
iat, reat 

by FOXM2 in comparison with. Ar. by Spevedea, III. 14, 33. 

MIDAS correlation or reciporocal relationship. I. 52, 73. 
Ar. Aaxxs H. man. See ‘nwa Jenn. Kaufmann (p. 388 


40 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


n. 46) quotes from Jurjani to the effect that 442! denotes 
such a relation between two things neither one of which 
is conceivable without the other, e. g., father and son. 
Hence it is different from 4~ or om (g. v.). God being 


‘ ’ 


‘necessary of existence’? cannot be in such a reciprocal 
relation. See also Avicenna Metaph. II 4. #eY!) 4%¢, 

myx<i1 (1) preparation, introduction. Introd. 7. Ar. win. 
See alsorle 347 53-1 Teale ats 
(2) way, manner. onan nyxn yw IIT. 21. Ar. yx, H. Anon. 
(3) explanation. II. 45, 90. Ar. win. 

motp7 (1) introduction (different from mmnp Ar. 77%, corres- 
ponding to the English ‘‘preface’’). Introd. 10. Ar. 
SAPD 
(2) proposition. I. 73. Palquera has notpw. H. though 
generally noapn, in I. 73 prop. 6 nonpy. See also Introd. 
10 motprcny, for the Ar. jxmspbx which is usually trans- 
lated by T. moinz and here also by H. | 
(3) premise of a syllogism. II. 38, 82. Ar. A07po2~. See 
also Introd. 10. 

bon inaccuracy, loose speech, *noN7 ANNA NT Md dwa nwa aN Dd 
Spam yo tate xd awe. 1. 58, Ar. noxonbs, H. ppp. Avi- 
cenna and Jji use 4lJ) cle. See HTh. 180, 313. The 
term is opposed to ¢_»4. See also I. 57, 85. a7 bona 
and I 70 “»xom yo dpa. 

pil (1) rotation. |; 70, 107; Ar. Waits aap 
(2) period, time-unit. ‘nra 4pa Nw OD Ayawn Aprw ape III. 
43,054. sAn eo Hee olsen 

M5p objection. I. 71, 107 Ar. Annxwodn. 

Mp7 comprehension. ppp 12 w 19 mbon prw moa mpm III. 20, 
29 Ar. Ausnuds H. mez. 

Wpit (1) analogy. I. 76, 132. Ar. owp, H. snap. In II. 23. 
Ar. AD ’NDD. 
(2) analogue. II. 48, 97. Ar. pwp. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 41 


(3) rulefestandard; Ili 17, 23.0 Ar: psp: 

(4) syllogism, I. 5, 21. The difference between 5 and 
il ppacsl is that the former signifies deduction, while the latter 
induction. See Avicenna, Masail 4. 

ea WPT SiI—(Talmud pan xin) the same applies to. II. 17, 36. 
Ar. °» oxyp>s iw H. ...a S307 NIM. 

..a WPT 4D) the same applies to. I. 74, 125. Ar. owpos 45401 
De lee DENA SD i): 

Wp syllogism. man nwpr. Introd. 10. Ar. oXNpo Any. 

MmWATT sensation, perception. I. 46, 64. Ar. psonme. In I. 44 
H. has win. 

OSV TWIT exterior sense (as distinguished from what Locke 
called internal sense or reflexion). II. 36, 77. Ar. 
yaNDos pronmsds: H. does not translate it. 

ONDA MAM lose speech, inexactness, II. 1, 121. Ar. 
bypds oD yxonsa H. pwda nanand (the word nds as fallen out). 
The Arabian authors such as Avicenna, Iji, Schirazi use 
the term ae oh, See Hh; .268, 362. 

mpm rejection, improbability, absurdity. I. 1. So H. Ar. 
*»). See II. 15, 25., Ar. txyanox. In III. 26, 40 it corres- 
ponds to Ar. 7yxw and H. hasnat. T. also in I. 51, 72 ren- 
ders nyywnbs by both, mpnam mat myx. Some editions 
have wrongly man for nia. 

M2377 complexity, compositeness. (opp. to muwe q. v.) I. 50, 
OOM AL ae Sanweoec eu aisog. «00. 90: 

MINS 72577 final compositeness, i. e., the state of any thing 
around us asa result of combinations of elements and 
their compounds. Ar. WSs 2d nn, H. -Anans Aad. 

MiuyTm TWD77 chemical compounds (as distinghuished from 
jet |) faiabelniny) ABE 02, 2B” Nah yale eb alas ibe oa[mlalay jabba bate ¢ 

mMjDY 72377 mechanical mixture, juxtapositional composite- 
Tecoma Dla 2 eee oe LO. we Deere) Dole ete Naa 
DIpoA Nanqp. 


42 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


D277 (through misprint our text has Hermes with a ehete. 
See Cosari I. 1.) Hermes Trismegistus (‘the thrice great- 
est Hermes’’), an honorific designation of the Egyptian 
god of wisdom, Thoth, to whom during the third and the 
following centuries numerous works attempting to syn- 
cretize Neo-Platonism, Philonic Judaism and cabbalistic 
theosophy were ascribed, some of which have come down 
in the original Greek, others in Latin, or Arabic transla- 
tions; but the majority are lost. III. 29, 43. Ar. po7n 
H. won. The Arabs identify Hermes with the Biblical 
Enoch whom they called Idris (Munk). 

m>sxwa (1) metaphor. II. 29, 54. Ar. anxynoxds, H. ayn. 
(2) generally, a figure of speech. I. 37 Ar. A aNynorx, H. 
map. - See =alsos lFa2 ia 

“Nw7 lastingness, permanence. I. 13, Ar. xpabs. H. leaves 
it untranslated. 

MwpII ASW immortality. I. 74, 128. Ar. oppmwds Npa. 

NIANWiT ~continuance, preservation. I. 30, Ar. xpa H. orp. 

O17 Navn argument, discussion. I. 71, 107, Ar. bipbs  ?)77N. 

mw (1) perception. I. 46, 64. Ar. FR. 

(2) generally, cognition (in which sense indeed the word 
“perception” was used by older psychologists). wow 
DD NN AMS 729 WwW XT NNN Aw wpan"y I. 21, 37. 

(3) mental capacity, grasp. Introd. 3. 

rimwit providence. See III. 17. Ar. sy H. aAyow. As to 
the question of the extent of providence and its implica- 
tion in predeterminism, M. adduces four different theories 
all of which he regards as unsatisfactory and advances his 
own, or what he calls the Jewish, view. All living beings 
are endowed with the freedom of will, so that a reasonable 
basis is supplied for the belief in reward and punishment. 
It is man alone however that enjoys individual providence 
which takes the form of the shefa‘ or the influence emanated 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 43 


from the Active Intellect on the human intellect. Apart 
from rational beings there is only a generic providence. 

M-ws AMWA individual providence. III. 17, 26. Ar. Axoyds 
>xswbs 

mir mw generic providence. III. 17, 26. Ar. yn APxay, 
lek Vaal dekael: 

mwit comparison. III. 17, 26. Ar. Arondy. 

MW IDO Book of Harmony, Introd. 6. Ar. Apaxvodsx anno, 
H. bown oy oriyn wp apo. It is a book M. intended 
to write to harmonize those Midrashic passages the literal 
meaning of which clashes with that which the mind holds 
as {rue. 

sn>vn moral advancement. III. 17, 26. Ar. Swonds H. mow. 

bow deprivation, mx vown 555 1. 30. Ar. yb5, H. axbn ax 
3o1n7 1, thus bringing out the literal meaning of @ which 
is ‘“‘undressing’’. 

MYDVI emanation. owam by obown nypwn. I. 46. Ar. pp, (lit. 
abundance), H. bxx) nyt which is incorrect, the meaning 
of the text being: the emanation from the separate in- 
tellects to the prophets. H. mistook the word dipybs, 
the separate intellects, for their influence, the emanator 
for the emanation. See mow. 

nnn’ equality. I. 74, 127. Ar. snow. 

m>onw7 reflection, thinking. II. 4,17. Ar. Soxnds H. mbsanen 
bown. 

mbowbnen infinite series. mbwbrwnn bx wan mw 1. 76, 126. Ar. 
bobonds. See Hirschfield’s Cosari (Arab. Heb.) 346-347. 

mppnw7 I. 59, 88. We should read mpsnonm (Munk). 

mpnnwm (1) commensurability. I. 73,118. Ar.  7xanwyds 
H. nw. V. dan. 
(2) homonymity. I. 56, 83. 
(3) association, cooperation, II. 1, 15 Ar. AD 1Nwn. H. 
mpnw. The meaning is that the Deity does not consist 


44 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


of two or more Beings who cooperate in the creation and 
government of the Universe, because of the logical diff- 
culties of such a view. So Munk.  Friedlander’s rendering 
is not exact. For the word mipnnwn7 in this sense, cf. III. 35, 
48. os v5 on27 jons (4D5NwD) Mmennen °D. 

mnann reflection, contemplation. I. 2, 15 Ar. boxnbs. 

n)12:n7 boldness, audacity. I. 69, 104 Ar. 7oxinds. 

W2 WHIn perfect reversibility. I. 52, 73. Ar. IDNDNONA ONDYIN. 
It is that characteristic of a correlation whereby its members 
are dependent on one another. Thus in the correlation 


’ 


‘father and son’’, the statement that the father is incon- 
ceivable without the son is perfectly reversible. Fried- 
lander’s stricture on Munk is not clear. The word —-\%s'1 
does mean to be inverted. Thus Shirazi 346 b: guna” 
410) > gol) Cl! (HTh. 210). See metwxn and MH. 
11. See also orm. 

aonn7 (1) element. II. prop. 25. Ar. Nap: 
(2) cause, principle. II. 4,18. In II. 30, M. cautions the 
reader not to confuse the term 7>nnn with monn which sig- 
nifies not logical but temporal precedence. The Biblical 
word mwx 1 corresponds to mbnnm, and pwsn to adn. 
(3) premise. I. 73, 116: 473, "125-8110 15: 334) ocean 

9am monn “Principles of the Universe”, a work by Alexander 
of Aphrodisia. Ar. bods tap. See a0D5x. 

mbov madonna intellectual dpx7, i. e., God. *bpy stan. 

MIAN (1) specification, i. e., defining something by an at- 
tribute that belongs exclusively to that object. I. 58, 
85: Aris ssn Heine 
(2) particularly, the ‘“‘argument from selection’’, showing 
that the variety of things though common in their material 
substrate, proves the existence of a Designer who assigned 
to each thing a different form. It thus combats the Ar- 
istotelian theory that the variety of appearance and move- 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 45 


ment results from an eternal cosmic law. See I. 74, 127; 
If. 19. Ar. pxon>bs, H. aban. Palquera duo. It is also 
calledearmnnsitaa; li4,2126.55V. arn,eane: 
mbnz (1) anxiety for. I. 31, 49. Ar. pbyn, H. apwn 
(2) dependance, connection, I. 75, 130.  H. nan. 
vont endurance, continuance II. 19, 38. Ar. on. 
MmION7AI continually. II. 19, 39. Ar. stonos. Omittted by H. 
«eat DNINT excepting. myroa minno anm II. 45, 93. Ar. ayn 
sunnoxds H. oxinm yo Nesiw ony. 
mbypnn7 affection, emotion. III. 47, 59. Ar. Sxypwbs V. 
mb>ypn. 
ninnSn origination. WyAT Ans meso minnpnn II. 14, 33. Ar. 
mynnpbs H. mbm. 
mn7 solution of a difficulty, II. 18, 37. Ar. bn H. prvp. 


) 


ate Ve Siti: 

Maiieangles [lkt5,21. Ar, cing. 

now mi solid angle (ibid). Ar. Andi ANT. 

mw ny plane angle (ibid). Ar. Aw DA AYWN?. 

nasi my right angle (ibid). Ar. AM KXp Aw. 

FT falsity. II. 20, 45. Ar. 9m H. dywra. 

yor (Ar. ywor). (1) time. According to the Jewish view which 
M. defends in II. 30, it is something created together with 
the Universe, an accident of an accident (a7po. 7p), 
i. e., of movement, and hence of objective reality; not to 
be confused with duration (see won), involved in the 
thought of God existing before the world, which is purely 
subjective. 
(2) time-atom. See I. 73, 119. According to the third 
and sixth propositions of the Kalam as expounded by M., 
time as well as matter consist of indivisible particles 


or atoms and accidents do not endure two succeeding time- 


46 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


atoms but are each moment destroyed and_ recreated. 
The latter idea is called the creation of the accidents 
(O-7p07 NN73). 

"77D }OI time-atom. V. yor I. 73, 120. Ar. TN |Ndx Aron>s 
H. ese oi. 

nit nutrition. I]. 10, 26. Ar. AN. The whole passage is 
omitted in H. 

nits anomaly? (li 475296 ears iste eee 


ny 


man (1) work, treatise. see I. 71, 107. Ar. *p>snn, java H. 
Man, “Do. 

(2) conference. Introd. 3. Ar. nyysonxds H. Jn an 7s. 
73M member, coreligionist. [. 7k 107. * Ar-~snxxy lttiiayeaee 
cording to Friedlander, include also the Karaites. 

2) “Blige moreover, furthermore, besides. II. 22, 49. Ar. 
by NeNso H. ov b>. The expression occurs frequently. 
See also I, 51, 71: .65, 97. III, Introd. 1° (heresiia mien 
YIN). | : 

nar pointed. conic. I. 60, 90. Ar. Avin5o H. AIIM. 

win creator. I. 28. Ar. ytao. H. pro winn created, some- 
thing created. I. 74, 125. Ar. fAtno, ANN. 

wan (1) created, comething created. I. 23, 39. Ar. ATSNn 
H. wyn. 

(2) temporary, changing. II. 7. Ar. Attino H. own. 
(3) change, event. Ipna oynom owstnnom oso mbymd 
‘m II. 18, 37. Ar. ooywbs, H. own. The expression 
owionnem oxaot should be taken—the translations of 
Munk and Friedlander notwithstanding—as hendiadys, 
and should be rendered ‘‘changing stimuli’; as in the 
whole passage only two conditions are discussed, i. e., 
oy and owinny or oa. Comp. also II. 14, 33. 


PHILOSPHICAL TERMS IN THE MOREH NEBUKIM 47 


(Paxods cynitds) 12005 owtnnen owann ow pynon. For 
another example of hendiadys in M. see Munk II. 7 p. 
Fhoe Sae mals 

wit (1) temporary, transient thing, own III. 16, 22. Ar. 

na~inds (lit. events). 
(2) creationism, creatio ex nihilo. 11. 17,36. Ar. nArindy. 
H. gives here a strange version. This is the view of 
the Bible. The Aristotelian view that the Universe is 
beginningless lacks conclusive evidence. II. 25. M. 
also mentions the Platonic view admitting creationism 
but assuming a primordeal hyle coeternal with God. II. 
13. See however my Space in Med. Jewish Phil. 5-14 
for a different interpretation of the Platonic view. 
(3 enoveeideaml e268 o2 = WATeRT DION bl aon: 
nbn WIIN creatio ex nihilo. I. 74,125. Ar. obxydx Aan. In 
II. 25 we also find the form obxybs Ann. 

rand wn V. awd pm ayy 

won Yin irregular, anomalous. IT. 13, 31. Ar. pswpds yy isd, 
H. xnaom yo yin. See also wond pin xxy. 

win sense, I. 47. Ar. Sonn, H. win. The five senses as given 
in this chapter are wwn (00>5x), yow (yoobs), man (axa>x), 
ma(owds), ayy (prtdy). 

wwon win tactual sense. II. 36, 78. Ar. AvoxdSs Aoxnds H. 
WIYOT TIN. 

YIN sensuous (relating to the senses). I. 28. Ar. on, H. 
pwn nmwn. See also nrwin myn in I. 5. 

M71n (1) regret, remorse, change of opinion. aynmw 7p °p> 37 
TVA isa eed em. 1.846, Ary aanhos) we Munk 
brings a variant t72n>x (which, I think, is a corruption) 
and takes both Arabic terms in the sense of repetition, trans- 
lating: ‘‘d’inculquer des ordres’’. He also cites H. 
pyya aw) with the remark ‘‘ce qui manque de clarté”’. 
But it is evident that both H. and T. take tnx in the 


48 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


sense of return or vacillation of opinion. Cf. Shirazi 300 
qa oluilld O5N C3 bce Sse AERA eee 
probably has in mind such passages as: “And the Lord 
repented that he had made man on the earth” (Gen. 6,6.). 
Friedlander’s rendering ‘‘refusal’’ does not commend 
itself, nor his rendering myp (axis) meaning “reply” 
by ‘‘consent”’. 
(2) returning, repetition. II. 10, 26. Ar. aniydn. 
“117 return. II. 10, 26. Ar. Amyds. 
3m (1) to necessitate, to lead to, to imply. II. 30,58. Ar. 
sys: See calso 7. £52, (73 ee 
(2) to affirm (as distinguished from $>5w, to deny), to as- 
cribe. 1.52, 12.. Ar, Sis Hi oy sop, SSee=alsan ee 


ot 
ann it will logically follow. II. 4, 20. Ar. or. See also 
Introd. 10. 


ayn (1) essential and inseparable connection. II. 1, 14. Ar. 
ombnbs H. pias. 
(2) inherence of a necessary accident such as life or rea- 
son in man. I. 52, 72. Ar. ombnbs H. atoxn. Arabian 
authors would speak more often of duc 9 jLSI HTh. 245. 
Jurjani (200) draws a distinction between 25> 5!) -5Y 
i. e. the inherent accident of a concrete being and ¢5Y 
4.e\J1 that of abstract essence (HTh. 348). 
(3) drawing the conclusion of a syllogism. I. 76, 133. Ar. 
omd. 
(4) refutation. See II. 18, 38. where the meaning is re- 
futation of creationism. Ar. oxrtbs. This Arabic term is 
different from >, in that it signifies indirect or apagogic 
refutation, while the latter means direct refutation. HTh. 
245. Munk’s translation ‘‘raisonnement”’ and Friedlander s 


argument’’ are inexact. 


(5S) the doctrine of ‘‘necessary result’, the Aristotelian 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 49 


view that the Universe is a necessay co-eternal effect 
of the First Cause. This M. combats and proposes his 
theory of AnD or nvoMnn7, that the world in all its infinite and 
inexplicable variety is the product of design and selection,— 
a theory leading to the dogma of creation. See II. 19. 
Ar. ob5x. See also II. 1, 16. 

(6) affirmation (as opp. to a>5w or negation). I. 58. 85 
Ar. axyyds. 

OST NYMAA MN'Sd77 AVM necessary existence of something on 
its own account, as distinguished from the kind of ex- 
istence of a necessartum ab alio which per se has only possible 
existence. II. 1, 15. Ar. nstbs axaynsa minds and. 

NIN’S7977 AIM or as in I. 52, AN’xon ayinn, of necessary existence. 
This can be either on its own account (wxy nAYnaa) or ab 
alio (nab nynaa) in which case it is per se only MN'SNN AWN. 
God alone is of necessary existence per se, being his own 
cause. See II. prop. 20. Ar. anx7 aNanyra minds ais H. 
xy nynaa mwsxnds ywn. See also II. 1, 15. 

AM) a positive attribute. I. 60, 90. Ar. axyxds H. apna ann. 

Ml aa py WD. 

mM2N wisdom, which as M. maintains in III. 54, stands for 
the following four things: 1) scientific knowledge, 2) 
artistic skill, 3) ethical dispositions, 4) cunning. Re- 
ligious truths scientifically demonstrated constitute what 
M. calls “perfect wisdom’’ (Anyi mp DN) See III. 54, 69. 
Ar. pxdvsa aponbs, H. vbmn roxoa monn. 

mms moon or mrbs noon metaphysics. Introd. 4. Ar. odbyds 
moxdxbs. See also Introd. 6, and I. 33. Arist. also called 
his first philosophy in which the ground of all being is 
discussed, theology. See his Metaph. E. 1, 1026. a, 1.19: 
“There must then be three theoretical philosophies,mathe- 
matics, physics and what we may call theology, since 
it is obvious that if the divine is present anywhere it is 


50 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


present in things of this sort.” See also 1064 b, 1.1. See 
also MH. 14, where after a similar classification of the 
“theoretical philosophies’’, theology or metaphysics 
is said to consist of two parts: 1) the study of all that 
transcends matter, such as the deity and the pure intel- 
lects or angels, and 2) ontological investigations or a 
study of the fundamental causes of Being. 

9277 NON logic. II. 23. Ar. Apuxwbs propos H. vin noxdn. 

oO 7277 nen the Kalam, or Arabian scholasticism which, in 
its underlying idea of attempting to harmonize reason 
with religion, had its origin in the writings of Greek 
and Syrian Christians who sought to defend the teachings 
of their faith with philosophical weapons. See I. 71, 
108. Ar. oxds5s aby H. saan noon. 

yaur non physics (in the Aristotelian sense of ‘‘natural science’’). 
Introd. 4. Ar. »yaubx obyds. It is also called mwxia mwyn 
(ibid). See also II. 23. Ar. Ayavds mbybs. The wide 
meaning of the term may be seen in the comprehensive 
task assigned to it in MH. 14, namely to investigate the 
attributes and causes of all natural objects such as mineral, 
plant and animal and also to study ‘“‘that which contains 


’ 


all these; namely, time, space and motion.” Nature was 
conceived by M. as the whole wide world in so far as it 
is not interfered wth by man. This conception is based 
on the Aristotelian antithesis of natural and artificial. 
See MH. ibid. and the Berlin ed. of the Gr. text of Aris- 
totle’s, Piustess pppoe L020 U2 oe, 

nvynn> noon mathematics (which also comes from a_ root 
meaning “‘to learn”’, pav@dve) consisting of the Pythago- 
rean quadrivium: arithmetic, geometry, astronomy and 
music,. I. 73, 123. Ar. xsd obdybs, H. onda noon. 
CieM Heiss 


NON by MNT NIN the science of religion in its essence, the 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 5d. 


philosophical treatment of religious principles, as opposed 

to hokmat ha-torah or talmud which is a study of the out- 

growing laws. Comp. shorashiyim. Introd. p. 4. Ar. ody 

ap pnbx Sy Ay-why. The word ’emeth is not quite exact. 

The distinction is cértainly not between ‘‘true’’and ‘“‘false’’, 
but between the principles or essence and the legal rami- 
fication. The word *ppn should therefore be rendered 
by mim or 70x (g. v.). Comp. M. Arnaud’s Etude zur 
le Soufisme par le chetkh Abd-el-Hadi b. Ridouane (Alger. 
1889) p. 11. Vote ell suge pt de od IS, 

bn error sllT: 32; 45. /Ar. pandn, H. monn. See also III. 46, 57. 

mon circle, rotation. See I. 11. Ar. 7, H. appr. 

Fon difference, change. II. 1, 15. Ar. *Ndndx. 

Forni different, something different. I. 74, 127. 9bnSn5n. 

wN MPPMNA individual variation. IT. 40. Ar. *y5wbx FANonoNON 
H. ws 522 7wx wna. 

(pom) ht pon itis disputed, concerning.—..[, 74,127. Ar. 
Ron. 

pion opposition, contradiction. II. 23, 49. Ar. Ap>sdn. 

pidn Citeren teva bicd eee leo ey 2a Are arn. 

ponnn divisible. I]. prop. 7. Ar. oppi . 

apibnn bapa pomnn divisible. I. 35,56. Ar. inds Saxp appa 
H. pibnn Sapo ponnn. The expresssion seems redundant. 

ponnd °n?a indivisible. I. 73, 117. Ar. oopx 71. 

mn a7 apion or mona npn, exhaustive division, dichotomy 
(6cxoTouta, a bimembral division, taking a term and its 
contradictory, which by the principle of “exhausted middle’’, 
exhausts the possibilities). II. 1, 12. Ar. nx AnDp 
H. ow 55 5y) napa pidn. See also III. 16, 22; 25, 38. where 
Ar. 437% appn and H. ox» b> 5y pion. Sometimes the term 
is extended to a logical division which is not dichotomous 
so long as it is exhaustive. Plato insisted that all classi- 


fication must be dichotomous, and was opposed by Arist. 


52 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


See III. 16, 22, where a mnox nID73 Apr? (mn 7S DDpn) 
is made into three parts and H. turns it into a strict dichot- 
omy. Munk and Friedlander in all these quotations give 
various and loose renderings, not realizing the techni- 
cality of the term. 

obn (1) honor, dignity, I. 8. Ar. un H. quy. Palquera (p. 149) 
calls attention to the mistranslation of the word on which 
has here the sense of dignity and not as T. rendered it 
“Jot”. It is probable however that in his faithfulness 
to the original, T. purposely selected the word pbn which 
has also the sense of character as in the Talm. aw ab 
aw pon aw ax” (Yerush. San. I. 19, 3). Indeed in III. 22, 
referred to by Palquera himself, and in I. 20 where the 
word is unmistakably used as synonymous with 777», 
the Ar. wn is rendered by pbn. 
(2) an alternative; one of the two or more possibilities of 
which one is to be chosen. See quotation s. v. mmo apibdn. 
fais faln'e). 
(3) individual (as opposed to species). wy ows opdnnw 
Sova xd owns III. 16, 22. Ar. nyxnbs H. oop. 
(4) detail. III. 26, 40. Ar. myxnds, H. nvorp. 
(5) atom. I. 71, 108. Ar. ox. V. pbnno sw pdn 

ponnn IWR obn atom. The theory of atomism constitutes 
the first and most consequential proposition of the Kalam. 
See I. 73. The material world consists of created indi- 
visible, non-magnitudinal, totally uniform, particles which 
when mechanically, i. e., contiguously combined, make 
up the manifold variety of existence. Ar. hos H. pbn. 
See also I. 51, 71 where H. has o-wa7 for nbs, thus evoking 
Narboni’s rebuke 7w wins cw Sy iDw 

mp>n smoothness. II. 21, 47. Ar. Aondp. 

mon In II. 24, 50. mpm ani 595) mmiaaw mond, the word mon 
should be effaced (Munk). 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM oF 


IN (1) the human body, as distinguished from the intellect, 

preventing man from attaining his highest perfection, and 
constituting the origin of evil. Introd. 8. Ar. 7s», H. 
Ningaolteoee also lei via Lily 8: 
(2) matter as opposed to form, the ideal undifferentiated 
dAn in the Aristotelian philosophy which when united with 
form is turned into a definite reality. In his exposition 
of Aristotelianism (Introd. to pt. II, M. states as the 
twenty fifth proposition that in I. 17 he adds a third ele- 
ment, privation. The introduction of this new element 
may be explained, I think, as follows: To Arist.—in 
contradistinction to Plato—matter is not mere non-being 
or otépno.s but a dvvamus, a possibility and a capacity 
of being formed, some sort of hunger for a definite form, 
so that matter attains to some degree of reality and may 
therefore be a principle of Being. It is this capacity for 
a definite form that M. isolated and added as a logically— 
though not ontologically—separated principle of Being. 
AY Sein be 

JAN’ W510 immediate matter,i. e, the matter of which something 
is zmmedtately formed. Thus the limbs are the immediate 
matter of a human being, whereas the four elements are 
the remote matter. See annp roin I. 73, 122, Ar. ATs 
VON 

FMWD D517 common matter, the materia prima out of which 
the sublunar world was formed. II. 19, 39. Ar. A7tNobs 
Saanwobs HH. »nnwo coin. 

IV2Y TWIN the higher matter, the “ quintessence’’ of the spheres, 
as opp. to °nnnn 19In which is the common substrate of 
the sublunar world. II. 26, 52. Ar. Amy Annn. 

3p 191n immediate matter (NX WIN q. v.). Cf. MH 
Climo Saldeariste. \Vietaphieelian6.. 1044 74) Ue 15 eand 
1044b..-L..1.. See Introd. 8.. Ar. Ap IP ATNS H. ap yap. 


54 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


For teba‘ in this sense, comp. Shirazi 223a (HTh. 197) 
aS) 4 lb) dented), 

PWT WIN (1) materia prima (bn TpwTy), the common material 
substrate of all things in the sublunar world, also called 
AMwd WIN and pinnn wan q. v. This #An is by definition 
(innox nynaa) devoid of all form; in reality it is always 
endowed with some form, together with which it serves 
as matter for higher and higher forms. I. 28. Ar. A7Nodx 
sdynde. 

(2) the sublunar world of change, II. 10, 27. 

pnnn WN onnnn 'n the vAy, the common substrate of all chang- 
‘ing things in the sublunar world. II. 26,52. Ar. A4x9 
Spo H. Saw rnin. 

DM excess, particularly of kindness. III. 53. 

“on false, defective, imperfect. III. 51, 67. Ar. YDNION H. 
ywn. See also I. 36, 57 where H. also “on. 

DAY (1) “imperfection: SISu30,8 (peer 
(2) Vebb,s 1). a1096. 25 et aes 

WIDM investigation, discussion. I 50, 70. Ar. nna H. mvpn. 

YPN desire, will. II. 18,37. Ar. Assos H. ps1 (while for mvp 
in the same passage T. has xn and H. psn). 

qDIpwV SA radius, LE p24 SU Ar oop 

Dit (1) claim Whlve5S 8 68 er erie ee ae 
(2) relation, respect, regard.. pna with reference to (a 
common Arabism in T. and H.). See I. 51, 71; III. Introd. 
GATS eres. 

nana Makamah, a story in rhymed prose with occasional metric 
verses. This Arabic species of composition found some 
Hebrew imitators, particularly Harizi in his collection 
of Makamat to which he gave the name of TYahkemont. 
Introd. 3. Ar. nyoxpo H. mx>p moano. 

ban. so. 73, 123. ovmnna app Book of Conic sections. Ar. 
nauae>s H. aomannopison P. (p. 60) otnnon. See nmin. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 55 


non V. voan. 

(awM) AWM] imaginary. II. 24, 50. Ar. Apmno H. mano. 

wn non-luminous sphere. II. 22,48. Ar. °5u>5s H. jnyon. 

Sv Mmeindrance siniibitionmslLloe25,839) SAT a YIN ees wD! 

pwn an intense state of love (73nN), involving total concentra- 
tion upon its object. When the latter is the Divine Being 
the state is accompanied by God’s providence. III. 
SIPOS ta Dey: 


al 


yau (1) nature. II. 14, 33. Ar. Ayavbdy. 

(2) instinct, natural peculiarities. III. 47, 60. Ar. 
yravos. See also II. 4, 18; III. 23, 36. 

Sena pitta 2ee See Are 2be Lie 3p) qs vow Ltas thes first 
kind of quality (V. mx), corresponding to the Gr. €£us 
which Arist. in the Categories ch. 8 explains as differing 
from disposition (é:d@eo.s) in being more lasting and 
stable. It consists of habits of science as well as virtue, 
(for according to Arist.—with whom M. agrees—moral 
virtue arises from habit and is not, as Plato taught, di- 
vinely bestowed. See his Ethics, ch. 1 and 5), provided 
that it is ypovwtepov Kai poviuwrtepov. This indeed, 
as Munk pointed out, is the meaning of apin mp So) Ar. 
joonn ped db>a.. See also yaym noon and yan. 

YyaAbT ANSW m5 Aristotle’s Metaphysics I. 57, 84; II. prop. 
25. Ar. Ayavbs aya xo. This is an exact translation of 
Ta META TA QuolKa given by Aristotle’s editors to that 
work of his dealing with first principles, indicating that 
this portion should stand after the Physics in the order 
of the collected works. For a different interpretation 
of the name, see the histories of philosophy by Ueberweg 
and Schwegler. Another name of this work is mmbsx noon 


Gee Vv. 


56 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


"y50. (1) natural Tk 120043530, G36 ae 
(2) physicist. II. 15, 34. Ar. y»yavdbs H. yavn won. 

nivDIy Tomtom, an Indian author of works on magic. See 
Munk a.l. Ar. ovnDD. 

myO V. ANyor, oy. 

}WO refutation, I. 73, 118. Ar. dxinns H. maiyy nsan. 

my argument, (to be distinguished from proof, m5» q. v.). 
onpiom mayor pa wpa boo worms IT. 15, 34. Ar. sands (Fin). 

37 occupy, control. ia) 49v v. bya. 

yr? (1) scholar. Introd. 9. Ar. xrgoby H. won. I suspect the 
word wyr? in T. is a corruption from wyty which would 
be a faithful rendering of the Arabic. [Thus R. and S.]. 
(2) ‘notion; “idea.  LLLj538:e0 825 pete Divo oN Ee 

my’? cognition, knowledge, comprehension. I[I. 16, 22. Ar. 
oby H. yap but also ny. To know, M. maintains, is men- 
tally to embrace an object, to encompass it (Auxms obyds 
T. 3a7 5512) spn); hence the infinite is unknowable. In 
modern philosophy, however, the distinction is made 
between apprehension and comprehension. 

indir awe Soa my’ omniscience. II]. 16; Ar. mNo nor ody 
H. andro any. 
Against those arguing that the affirmation of divine 
omniscience would compromise divine justice, since 
His foreknowledge of an action would make it necessary 
and thus remove responsibility from the human agent, 
or that the knowledge of the infinite variety of things would 
not be compatible with divine unity, M. maintains that 
God’s knowledge, being His essence—in opposition to the 
Attributists—cannot be compared to human knowledge. 

PIP "INV? John Philiponus, the grammarian, who lived 
at Alexandria at the end of the sixth century and the 
early part of the seventh. M. alludes to his Refutation 


of the treatise of Proclus on the eternity of the Universe 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 57 


and the Cosmogeny of Moses.—(Munk). I. 71, 108. 
Ar. »mbx vr H. paptpn nr. 


Siiige en dn Loealiiay Ole Cs0d a laus5 6564+ Ar, Sina oce also LL 


75,107; 1.75. In Arabia it was ibn Tumart who drew 
this sharp line between tawhid and tajsim, to the adherents 
of the latter of which he declared war and inaugurated 
the pontifical rule of the Muwahhids. 

(2) specification, defining something by an_ exclusive 
AUCH DU LES ae lee Sano Jet aay oe Leen 715, 


im i aeinitarianwantitattripitisue eos MasAtT Amp ON. Ve 


aim. The context shows that the term is used in the sense 
it often has in Arabic literature, i. e., as referring to the 
opponents of divine attributes. The Mu’tazilites were 
called 44> e!1, See HTh. 266. 


(2) Specifier, the Divine Being who assigned one of the 


many possible forms (aay) to a certain substance. I. 74, 
127. Ar. ysdo, H. Saw. This term is used by the Mu- 
takallimun in connection with the so-called amn7 477, or 
the argument from specification for the doctrine of cre- 
ation. V. “nn. 


m’nd one whose soul is united with God. II. SOM Omer. 


om 


DIT 


‘ 


smnobs. Munk translates ‘‘solitary’’ (see his note a. 1.) 
and Friedlander renders ‘distinguished.’ The context 
however leads me to think that the word is used in the Sufi 
sense, 1. e., unity with God. Jurjani and Kashi also 
speak of >l=*Y! in this sense. See‘ HTh. 360. 

,dI7” a relation of generic resemblance among species, 
and hence inapplicable to the deity. I: 11; I. 52, 74. 
Ar. 420) H. Jay, om Cf. ‘Ikkarim p. 108. It does not de- 
note mutual dependence and it is therefore different from 
MpwWST, Gg. V. 

TOMASCHIDEURPNIDITV Del. 2245 (O4% GAL? FID: 


nop power to do or not to do, freedom of will. I. 73, 120. 


58 PHILOSOPHICAL TERMS 1N THE MOREH NEBUKIM 


Ar. A97p>x. See Jurjani 19 for the definition of the term. 
The Mu'‘tazilah believe in freedom while some of the 
Asharites propound the theory of kasb. See 3p. 

smi nD free will. III. 17, 24. Ar. Apbun Ayxunox. It signi- 
fies, as M. explains, that man acts by his own nature, 
choice and will. Comp. #4) ¢elbU! jn Jurjani 
19. The difference between zstzta‘a and gudra is evident 
from the following extract from An-Nasafi (see Macdonald’s 
Muslim Theology p. 310): ‘And the ability to do the ac- 
tion (zstita‘a) goes along with the action and is the essence 
of power (gudra) by which the action takes place, and 
this word “‘ability’’ means the soundness of the causes 
and instruments and limbs’. The meaning is that gudra 
or yekolet is the physical power, necessary to execute 
the action; while zstzta‘a has also a psychological part, i. 
e., motive. This seems to tally with M.’s explanation. 
The term istita’a therefore is gudra plus ikhtiyar (77nN3). 

15») 3597 to be inferred. Introd. 10. Ar. im) H. atbina xgn. 
515 to infer, II. 38, 82. Ar. im, H. nvtdin pby. V. aban. 

av) 1D to establish I. 71, 109 Ar. sannp H. onywo onw ap 
evidently reading sp 

nid” elements I. 72. Ar. nxppnon. 

(F}D”) by F011 accidental (that which Spinoza calls a ‘‘mode’’), as 
opposed to essential I. 57, 84.. Ar. Sy xr. See also I. 73, 
118. 

F)DVD superfluous. II. 14,33. Ar. xr H. nppin. See 7Dw 127, 
xy by ADI pay. 

FPDVD additional. II. 26, 52. Ar. Atebs H. neon. 

29 F|DID in addition to. II. 48, Ar. spt H. any. 

UY”, promise: S111, "Ary iE enon, 

NX” to be actualized. II. 38, 81. Ar. 95 H. Sypm bw xy’. 

8X) (1) extrinsic, I]. 18, 37. Ar. A39N5, H. > axon. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 59 


(2) excentric (i. e., not having the same centre) II. 24, 
50. Ar. index. 

wxyd YIN S¥Y extrinsic, I. 69. 104. Ar. #inxd, H. wxyd pin. 
The will or wisdom of God is not extrinsic, i. e., is not 
something apart from Himself. 

womb YN SY irregular, illogical. II. 24,50. Ar. oxrp>s yy aed 
H. s1207 3 pin. 


rand YIN SSV excentric (not having the same centre) I. 11,27. 
Ar. 1705s insd H. ynoyo pin. 

rIN’x? (1) departure, deviation. II. 24, 50. Ar. nn75bx. 
(C2yREXCentriCliyarm Ll vecs moO AT aia: 
iS yeexcretionge Dll / 935) AT. On, Elo mb Nitin, 

TDD NN’ excentricity. II. 24, 50. Ar. rrw>s nnd H. myx 
oy. 

Syren bx non }2 78'S” transition from potentiality to actuality. 
II. Introd. prop. 5. Ar. bypbs obs Aypbs jo nd. See also 
NLVI, NSW. 

Ny GaN 

7%" to form (to be distinguished from x72 which denotes creatio 
Cen iti10 me llsee30)) 035 

myx’. by nature. II. 36, 78. Ar. Abatoea, H. aynan yaya. 

(Gu eillaimemecan,rincdicateswL OL, O25 FAT bs) OV. men. 


Busi ectate mestaplishe al iil3e sie. Ary ope. ueetD 
(2) use, employ (an expression). I. 59, 89. Ar. $pi H. npd 
CAV: 

31’ comprehension, I. 48, 67. Ar. aNqpx, H. nnn. See also 
s\n fine apm bh) EAA Spe 

avr fixed, stationary. II. 13, 30. Ar. #npnov, H. vpw. 

awn (1) to be fixed, stationary, av’nn II. 13,30. Ar. Apnon 
H. wipwn. 
(2) to be established, confirmed, II. 45, 93. cnpn H. 
mysm_ q. v. See Munk’s note a. I. 


60 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


(3) to be deliberate I. 2. 15. Ar. nann. It is opposed to 
judging by ftehillat ha-mahashabah. 

31” existence, 671, quoddity. (Munk) I. 58, 85. Ar. #7» H. 
nym. We can conceive only the existence of God, not 
His essence. Comp. Shirazi 326 b. (HTh. 130) w>ls 
duals 42s) > 9> 9) 

poxynw Islam. I. 71, 107. Ar. ondordx. 

11’ straightness (in the movement of the planets). II. 10, 26. 
Ar. fioxpnos H. aw. See Munk’a. |. See also 1. 73; 123; 

NR Ve ea; 

In’ a ‘cardinal point of the horizon, ) 111737, 49). Ane one 

ni 1M the rising of the sun (one of the four cardinal points 
of the horizon). III. 37.49. Ar. pawbs am H. mew an. 

pon yan V. pbn. 


a 


11D (1) sphere. I]. 4, 20. Ar. A7Dbx H. a> jw. Altogether 
there are nine spheres, some of which themselves consist 
of a number of spheres. See 5a). 
(2) universe. I. 72, 110. Ar. Andbx H. doy. 

7°1¥71 W113 a sphere containing figures, i e., stars. II. 9, 25. 
Ar. Amsobs anzbs. Ve ay. 

1D spherical=L ¥60, 390. 

nV. sphericity, S367 ,5 1s. Awww 

A519 Mercury. Il. 24, 50. Ar, aasoys liiisian the second 
sphere nearest to the earth: In II. 9 (H. II. p. 152) H. 
wrongly renders tnXxNvy by pax 3919. See non. 

O’313] ADD planets. Il. 9, 25. Ar. Anods aN. 

oOT1y O'AD1D fixed stars. II. 9, 25. Ar. Anaxnds aosibn. 

O’AD197 *YEWH astrology. II. 12, 29. Ar. owds oxonx H. ors 
D’aD1D7. 

PI V. m7 ANN pd ,pdv. 

P2377 prepare matter for its form, 1ron, II. prop. 25. Ar. 7X7. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 61 


mmND the theory of destgn—which M. advances against the Ar- 
istotelian theory of necessity (avn)—that the Universe is not 
a necessary and natural development (yaum aynn 4x by) 
of the materia prima, as Arist. taught, but the product 
in all its variety of supernatural design or specification. 
Cie oiniit nidlewsocem La hO mo 0 AT acISD, 

MWS TD primary aim, i. e., that which is desired per se. 
III. 32, 45. Ar. diehs a¥pbn. 

m3w MND secondary aim, i. e. that which is desired not per se 
but as conducive to something that is desirable per se, 
III. 32, 45-46. Ar. sAbs axspbx. 

MD (1) potentiality. I. 55, 82. Ar. mp. On the difference be- 
tween potentiality and possibility, see MmmWwDpn. 

(2) a quality, essential or accidental, of a material ob- 
ame IRE Sereeyey aay 

(3) natural force. aDxbo ob5 mon II. 6, 23. 

(4) result. pws Sow obeys siqw omnat no Il. prop. 11. H. 
Soli dale hed ole 

MDA in potentia (duvayer), the state of being endowed with 
a dormant capacity which may be developed into an ac- 
tuality. 17°55, 82. Ar. pss. 

noa $>w intellect in capacity, 1. e. before conceiving a certain 
object which is a moa bow (Ar. mpbsa dipyobds). After 
conceiving, it becomes an intellect 7m actu, a sekel befo‘el, 
in which sekel and muskal are identical. See I. 68. 101. 
Ar. mp>xa dpy. 

nyvdy51 mind influences of the spheres. II. 30, 60. Ar. “pbx 
pobpby. 

*7ATMD rational faculty. It is this faculty which in prophecy 
receives the shefa' or the divine influence through the 
sekel ha-po’el or Active Intellect. II 36, 76. Ar. mp>s 
Spombsx, H. nate wpm np. 

m7 MD force of repulsion. II. 38. 81. Ar. Aypst>s Apds. 


62 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


3977 MND faculty, disposition. I. 70, 105. Ar. 7Stynoxds Ap 
H. mmm n>. The mind of the child at birth is only a fac- 
ulty or a capacity of acquiring knowledge, a hylic or ma- 
terial intellect, what Arist. called, vots ma@énrixos. Munk 
notes that M. follows in this respect Alexander of Aphro- 
disia. 

mivn MD vital or animal force. III. 46, 59. Ar. #xvnbs pds 
H. nm wpi no. 

IDYD MD faculty of anger, II. 23, 49. Ar. fasds Apbs H. 
DYD MNn. 

92771 ND the rational power which is the essence or the ‘‘specific 
difference” of the human species. I. 53, 76. Ar. mpbs 
“pordx, H. naaten nz, the feminine gender being due to 


the Arabic... T. also often uses koah as~ feminine. 


MmO721 MD imaginative faculty. II. 36, 76. Ar. ab Sn0>s mMpds 
H. mawnon non. T. also uses sometimes the word 7awny 
for imagination. Boer (Widerspriiche der Philosophie, 
p. 84) seems to distinguish between aJLL1 398)! and 
sJaxtel) 394), the latter being limited to animals; but 
no such limitation is implied in our text. 

wPITND intuitive or a priort faculty. as opp. to discursive; 
mediate reasoning. II. 38,81. Ar. nywds mp, H. wm np. 


OWN M2 an extended force, i. e., one residing in a body, e. g., 
heat in a burning coal. Such a force is divided when its 
body is divided and, according to prop. 12, is finite, 1. e., 
its influence reaching out in space must come to a limit. 
IT. 1,96. Ar. Ayxw mp H. nue nd. See Ta‘'am zekenim 
pe ag 


nw] MD psychic faculty residing in the brains. III. 46, 59. 
Ar. fuxopibs apbs. H. niaten wpm nd (= "27 n> q. v.) 

31nP MD proximate potentiality, a potentiality which is about 
to» be, actualized, [Tai 6 Ae SAT eae 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 63 


mM MD appetitive faculty, the source of which is the liver. 
III. 46, 59. Ar. ayqwbs H. men. 

m>> niggardliness. III. 46, 57. Ar. mwos H. v1 ppd. 

b> OL gan instriinent ms 4 6 lL Onee Ar alos: 

yor 55 adverb of time. I. 37, 59. Ar. JNOT FTW. 

Dip 52 adverb of placemel a) srOSs eA NOD, 

(55>) bd (1) ordinary. 55> aywn ordinary power of reasoning. 
II. 38, 82. Ar. oxyss H. vow. 
(2) common, including. win $55 nodion ann wei I. 41, 61. 
Ar. Apxydn. 

bb> (1) compound, aggregate, II. 1, 16. Ar. 459) H. prap. In 
II. 26, 48. H. renders kelal. 
(amecreatcie nat ee iowa ml Jeet eODY De Lala: 
(3) cause, motive purpose. I. 5, 21. Ar. pny. The rendering 
of T. does not seem to be exact nor is that of Munk: ‘“en- 
semble”. H. more correctly »>$5> piy generic (as opp. to 
oshteindividual),suniversal. l:09/3, 123) /Ar. babe. 

mb>D (1) general way, wider sense. mbb5> nxpb in a somewhat 
larger sense, not in its strict meaning. II. 45, 90. Ar. 
pnoya H. 525 407 5y. See. also IT. 47. 96, mbboa Ar. dxoie. 
(2) an appellative (i. e. a name designating a whole class, 
as opp. to a proper name belonging to one individual). 
Saintes lool. Ol. Ary oko DIDy Ele mana CP) 
maxpm omnw>s nbd. Friedlander renders ‘acknowledged 
distinction’’, and Scheyer also takes it in this sense; but 
Friedlander’s arguments (see note a. |.) for rejecting Munk’s 
translation are not quite convincing. Cf. the same ex- 
pression elsewhere in the same chapter 7>nm mbSon aNap. 
(3) concept, universal. o»b2v anata nyddon axe pon II. 18, 
26. Ar. noobs H. bdo. M. evidently adhered to Abelard’s 
conceptualism which was the predominant theory in Ara- 
bian thought; and Munk is not altogether exact in labell- 


ing M. a nominalist. A strict nominalist regards the uni- 


64 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


versal as a mere name or a word, a flatus vocis; while 
according to M. it is a mental reality, a sermo or )Oyos 
with which the mind operates when it thinks. See also 
I. 73, 123 norm xdo owed pays yo S90 paya Sta Sowan. 
4555 xox ornDIoT yO npw. Comp. I. 51, 72: oxo AN 
onty? xd oxo) ors od>595 oriyn ma ox oryn oon. 


m2 quantity; one of the Arist. categories, mogov, one of 
the four categories subject to change. II. prop. 4. Ar. 
oobs H. nino. 


nivaD quantity, magnitude. According to the Kalam, which 
maintains that the accidents are inherent in the atoms, 
quantity is not an accident. I. 73, 118. Ar. noobs. In 
prop. 22 H. has nin but that is apparently a mistake 
for moon. 

PDN NivdD discrete quantity, e. g., number, as distinguished 
from patnon nvw2, or continuous quanitity, e. g., measure 
or magnitude. I. 57, 84.. Ar. bypmbs oobs H. moon 
Sqm. 

39 (1) pronominal suffix. I. 21, 37. Ar. poss. 

(2) reference. I. 65, 97. Ar. Axoobw. 

my°J> humility, meekness. III. 47. 59. Ar. yw5 H. may. 

(DID) DIDT to begin II. 2, 17. Ar. awe, H. 1aombnaw av. In 
his letter to ibn Tibbon, M. emends this passage, but see 
also I. 5, 2. Comp. Mishnah, Berakot I°, o m>nw rywn 
QO’DID). 

DY DDT discuss with. I. 76, 133. Ar. yo ~rsdsx H. poynd 
oy Wya. 

OWI2 OW) DIDT penetrability. I. 73, 122. Ar. opi ~» od) did7 
H. 2 4 diy. 

moxoa bp tautology. I. 51, 71. Sipbs o» axqon H. noann 
“VON. 


ND category, class. III. 15, 21. Ar. bap. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 65 


¥ 


..9 on account of, because of. 29 yo nnn Say wsw aNann 7251 
ina myuna ywrd IT. 1, 14. Ar. yrinoxs H. wn. This 
Arabic use of the Jamed is common in T. Cf. e. g._ II. 20, 
AOL le oOg TS: 

anid defective, imperfect. I. 75, 131. Ar. tsey H. ards. 

myo defect, imperfection. I. 75,131. Ar. ny H. win. See 
AlsOMe. tee Ae 

25 kernel (opposed to 75°5p), the hidden meaning of an allegory. 
impeleme tO). geAre tor. 3ll wenn. 

qa) aabnn closely joining. III. 2, 4. Ar. pid H. pac. 

7725. See II. 38, 82. Ar. sam sonds aon anas. T. translates 
pled fatuin) lah soe in moipo and H. om>yan on mytn op 
evidently reading sam. 

7303) especially. It is used by T. in a different sense from that 
of “but only”, “provided’’, which it has in Talmud: 7» 
ONT Ips nonnd oD owl X¥O) 727 IPS ows nD Nd) Ow IPN 
worn Syx-taba. I. 46, 64. Ar. axxda1. H. also has taba. 
Inglile 8711 Hehas joe 25), It is curious that for a¥N55) 
eee Ay tole ahase oe 65) and H. 7255). 

am> humor. Four cardinal humors were supposed by ancient 
physicians to constitute the human temperament, which 
varied in accordance with the relative proportion of the 
red, white, green and black humors in one’s system. I. 72, 
113. Ar. Ayanawds uoxdoeds. 

9? because. II. 37,51. Arxob H....w xp. This Arabism 
iomeVCLY = COMMNOM leo ntrod a0 elem Lo tO F: 

109 (1) mathematical. I. 72, 115. Ar. oo yn. 

(2) mathematician. II. 11, 27. Ar. s»>byn H. noon vn 
oman. 

nvm> ni2n mathematics. Introd. 3. Ar. oSsynbs. H. noon 
omoda. V. nytieba noon 


66 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


o109 mathematical science, particularly astronomy. II. 4, 
20. Ar. odxynds. 

np> regard, assume. I. 69. 102. Ar. 758, H. xx. See also 
I. 59; I. 68. xvi y pan nnpd (III. 41, 52) retaliation. 
Ar. naxxxp H. puny. See Munk III. p. 3270 n. 1. 

ee ee PY np? to devote one’s self to...I. 26, 43. Ar. s1758 
byozbxa onops HH. modwa onwe) orion. 

pyr mw “language of condition,’ figure of speech. II. 
5,22. Ar. dsnds qxod. H. ofp msn py pwd. In the 
Thousand and One Night 26, 4, God’s creatures are said to 
praise their Maker with the “language of condition”’. 
(JiL1 Sh opp. to Jt! old), ie, By their or- 
der and uniformity (HTh. 348). M. here maintains that 
the Biblical verse: ‘‘The heavens shall declare the glory 
of God’’is not to be understood in the sense of ‘‘the language 
of condition’’. See Munk a. |. and also Pinsker, Liqqute 
gadmontyot, p. 92. | 

nwa verbatim. III. 49, 62. Ar. ayia, H. prat ads. 


a) 


ND definition, II. 1,16. Ar. dpbs. See I. 35. Comp. the 
use of the term in Palquera, p. 72. 

NIWOND categories. II. prop. 4. Ar. Abdypo. 

soot OND beliefiin. If 16, 35.5 Ars, spose ene 
GS Sp Py eta aya) 

"TIN «frequent (éme modv). Accidentals are neither con- 
stant nor frequent. IJ. 20, 45. Ar. A nDx, H. oxo 
anna. Palquera (p. 152) thinks the rendering should be 
mh in 

WIAD obvious. II. 29, 55. Ar. par. 


b 420 specific difference (dtadopa) which, together with the 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 67 


genus or sug, constitutes a definition. See MH. ch. 10 
where the word 5727 is used. I 57, 85. Ar. bxp H. opdn. 

N12 connection, bearing upon. III. 28, 42. Ar. 535p. 

O’N'ID stimuli. IT. 14, 33. Ar. -yytds H. onnyn. See also 
IBC dehy OVS ehitel Tear oy” AK’ 

wpa? (1) a proposition or theorem to be demonstrated, I]. 16, 
$45) PAT a2 
(2) problem, question. II. 25, 51. Ar. abun H. mbxw. See 
also Il, prop. 12) 

‘na III. 47, 59, a mistake for *pn9 (Munk). 

‘YD’ the Almagest, Ptolemy’s famous work dealing with as- 
tronomy and trigonometry. II. 24, 50. 

Sypa yy actualized. Sypa yyon Taq xn mm ons Stam rasa 
I. 70, 105. Ar. Sxypoxa Sxsnbs, H. Sypa sexo. 

oleae ationaleelaro399 1028 BATS (DON): 
(2) one of the Mutakallimun or those Arabian theologians 
who endeavored to sustain the Kalam or the Word of God 
by philosophical arguments. The following remark from 
Palquera (p. 152) is noteworthy: ‘‘The term medabber 
is applied to any one versed in the Kalam which is the art 
of bringing proofs for the annulment of the arguments 
of those who oppose religion because of an investigation 
into reality. For the one that adheres to the doctrines 
of religion without inquiry is called by them fagir and he 
is the judge versed in religious law. On the other hand the 
one who investigates the doctrines of religion and shows 
their truthfulness from a study of reality is designated 
by them mutakallim”. Ar. obonobs. See Introd. p. 3. 
Ib Reve d be ZA 
(3) generally theologian, or scholastic. onwsin onaten 55 
od>syown jo oaxinon own yo I. 71, 108. 

niga aspace ol tine sia (3, 119s eArantiD.L, iDf2 8b edid not 
refrain from using in his version an original Arabic word, 


68 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


if found also in Hebrew, even though in its Hebrew meaning 
it only loosely suits the context. Cf. the word pn. 
(2) ethical characteristic. I. 54, 80. pb5. Cf. I. 52, 73 
noms ovIryn ypyave yava Ar. possx. H. has nmyrnyn 
but I think we should read nvwx7 (so also Palquera in 
Reshit Hokmah p. 10 speaks of nvwx mbyn).  Malter in 
Cohen’s Festschrift p. 255, calls attention to the distinct- 
ion sometimes made between yezirot and middot, ‘‘the form- 
er refferring to the natural propensities and inclinations, 
or to the fashion of tne inner man’, Ar. Gi> (pl. G+), 
the latter to the fashion of the outer man, his appearance 


’ 


or acquired habits and manners, Ar. G!+’’ Our text how- 
ever ignores this distinction. See also nom mbyn. 

(3) in general, virtue in its Arist. sense, as that é£vs, 1. e., 
habit or state of mind which is conducive to rational ac- 
tivity. +» See I). 34, 54: 

rim objection. III. 26, 40. Ar. yoto H. Ann. 

1) gregarious, social, political. III. 27,41. Ar.  H. by 
YTV 7. 

0°17 imaginary objects, III. 15, 21. Ar. nxbsnods H. mawnon 
mptntteaiiienra ity) 

yt) knowledge, which, according to the Kalam, is each moment 
recreated in us, as all accidents last only a time-atom. 
I. 73, 119. Ar. mby. Knowledge is identical with the 
essence. of /God).2 [LIfe 20730: 

Yabo Yu character, nature, totality of innate qualities. 
II. 17,35. Ar. Amon, H. mayna, See Malter’ in Cohen 
Festschrift, p. 254. Some MSS. of T. have myx. See 
Munk a. |. 

nid (lit. whatness) obaia quiddity, esesence, that by virtue 
of which a thing is what it is. 727997 °N7 Niwas OANT ANINY WD 
INNDN) AaIA MAD by AoA NNN A. =O. 52, 72. Ar. amp. 
We thus have here the scholastic conception of essence 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 69 


as consisting of the genus and the species of a thing, which 
makes it synonymous with definition, and hence to be 
distinguished from susbstance which Aristotle also called 
ovoia. Avicenna as well as later Christian scholastics 
distinguish between exzstentia and essentia. As to God, 
we can only conceive, says: M. (I. 52, 85), His existence 
but not his essence. See nw”. 

Dae PCONIe ICI ale 2 / 2am aie Aa OI i  ACLSa, 11) 
explanation n)awna oon. 

nowy V. nowno m1. 

bom absolute, unlimited and unqualified. I. 53, 76. Ar. 
poun. See also III. 10, 13. 

Ovim percepts. I. 73, 125. Ar. -nxpiono H. own. 

YAO De mnate we) eel) aso Va VIDID Yad: 

Dyin false. I. 51, 72. Ar. Amon H. meu. 

MV (1) positive, arbitrarily chosen, as opposed to natural. 

II. 40, 84. A variant reading is own. Ar. Ayswbs H. 
wy. Cf. I. 10, 27. poba onno mow ow omdym avon 
yi ory) ayn where read with Friedlander yr piyd; H. 
p> «mow. Comp. the meaning of the term in Palquera, 
p. 72. nnoa ans nav 7D) WweNT Dd DD Nonna yxvds ja Tox 
sonora ow. Cf. Anim. 
(2) assumed, hypothetical, opposed to objectively and 
certainly true (yav). obi> nos Sys oomDDA NIT Mwy x"y 
nna xd cyay payaw ara arm awe ody yo ID. 14, 33. Ar. yx. 
H. peculiarly ‘yay odin myexo piyt 0D 1290 AT arm? AWE 
coopw xb. H. evidently misunderstood the expression °» 
sa7bx 72). There is no reference here to obdiym my xn. 
Is it possible that H. was misled by T.’s oiyn qn, ex- 
plaining it to mean “about the world’’? 

DYN obstacles(opp. to mxay q. v.) II. 18, 37. Ar. yasnobe. 

FID v. *DY. 

O01 moral instructions. III. 8, 11. Ar. axtdx. 


70 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


wopin excellent; strange. I. 70, 104. Ar. aiybs abe. Cf. 
I. 48, 67. oxdpwowrp. Ar. say xnbn and see Pal- 
quera’s comment p. 150. 

DID strong expression. I. 59. 88. Ar. abax H. mbpq mdon. 
See man. 

O'1DDID false. I. 32, 51. Ar. #A7onDds, H. nvoe. 

DWwbW abstract, i. e, devoid of all attributes. I. 52, 72. Ar. 
sD. HH: nbwe, + pee alSo: las 0S LUC. 

nD demonstration, proof. I. 71, 109. Ar. jwnna In I. 5. 21 
Ar. Ssdanoxs. See x7. 

’NDW demonstrated, proven. II. 24, 50. Ar. ‘8m73. 

“Nl MBW a decisive proof. I. 71, 109. Ar. °*yop jsnna, 
3nmi naw. See next article. 

71NIN NDW a decisive syllogism, one proving the existence of 
any being from its causes, as against x7 n5w which is 
a proof from its effect. See Narboni to I. 71 and Efodi 
II. 2, note 1: See 1. 71,4109 andvllw 15, 33st cemaes 
yop, H. 4nmi new. In II. 2, 17, Efodi is right in saying that 
M. did not mean that God’s existence might be proven by 
a mofet hotek but by a mofet retyah. See also Munk a. I. 
Friedlander’s stricture that Efodi confused proof with de- 
finition is not well taken since Aristotle includes definition 
in the syllogistic method. See Erdmann’s fist. of Phil. 
(Ping yet Geet le 

NX1 minerals “IIT. 37,49) GAT wisp, io non, 

8X1 actualized potentiality. II. 4, 20. Ar. s1305n. 

NSD actualizer, that which moves a potentiality to actuality. 
Il. 4, 20. Ar. inS5u0ds. 

BAND percept. I. 51, 71. Ar. pin. See also I. 51. 70, where 
H. woo and won wren 737. 

32919 compound. I. 73, 122. Ar. aq». 

PAS ADIN) highest complex, i. e., the human being composed 


of the four elements as well as the vegetation and animal 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM fa 


souls, plus his distinguishing rational faculty. II. 40, 
Sey SBeley SRY 

Sawin figure of speech, trope. II. 47,95. Ar. axynoo H. qr. 
See 7oxwz. 

Wid concept, notion. OWI) TAIN ond 7¥A INVA OND I. 
73, 116. Ar. 4079. Munk translates ‘‘perception”’, 
which term in strict modern terminology is applicable 
only to objects of sensation. How can an atom be called 
a ‘percept’? See I. 73, 125. Besides, what meaning 
is there in the statement ‘‘and many percepts escape our 
senses’? If they escape our senses they are not percepts. 
One must distinguish between 4779 (Heb. wv) and piono 
(Heb. wmo or wiv). Cf. Shirazi 417a Cs etl Soo¥! 
Massie jsclls ol! (HTh. 163). Cf. also Shirazi 187b 
coloraks deadly Gael ol 509! (ibid): Thus musag 
denotes any simple apprehension. 

Sowin (1) rational, demonstrable. II. 47, 96. Ar. dypyn. 
Eee 227) 

(2) something conceived, the zntellectum. I. 68, 101. Ar. 
bypyo. In an actualized intellect, the zntelligens, the in- 
tellectus and the «intellectum are identical. 

non down potential concept, e. g., the tree before it is 
conceived. I. 68, 101 Ar. Mpbxa dipyn 

Sypa bow actualized concept, e. g., the tree when conceived. 
I. 68, 101. Ar. 4Sypdsa Sipyn. 

PWRr Sawin (1) God (lit. first intellectum; but in God the sub- 
ject and the object of thinking are one, ¢ntelligens, in- 
tellectus, and tntellectum are identical). III. 51, 65. Ar. 
binds Sipyods. Cf. Efodi a. 1. Munk however explains the ex- 
pression as meaning the principal object of human thinking. 
(2) eninatemidedyroXiOUl gel! lanl Ove e2 Steen i. PAINS bipyn. 

WwXYA bow axiom. I. iss) MR CINE Satetope) edie ay 

ow v. mv (1). 


72 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


sn redundancy, accessory. IJ. 48,97. Ar. 5¥5 H. 7wrpz. 

mani luxury. III. 12, 16. Ar. nsxdxvonds H. mponn. 

1 a mixture of the four differently qualified elements in an 
object in a certain proportion producing a corresponding. 
disposition in the object. II. 19, 39. Ar. dsinox. See 
Li 36,976) “where Arai: 

mw 3 perfect balance (of component elements) II. 39, 83. 
Ar. Sanynbds  axrobey. 

mom mixture of elements. II. 10, 26. Ar. ixmnoxds H. anton. 

mp false. Introd. 9. Ar. jomabx. H. is verbose here. 

S19 star (though strictly speaking, a sign of the zodiac). See 
Il) 10; 255) $3555 SeNapmeion . 

TITIND AMVYNT cone. I. 36, 57. Ar. AwoNds viidn H. 
Tioyn py. V. AMER. 

ay. AYN uvea. Wy 2568 ee aneraes Died mp>p 
Py7 qo. | 

my) npionn dialectic (in the Arist. sense), i. e., the rhetorician’s 
or disputant’s argumentation based on the _ principles 
of general belief rather than demonstrated truth. I. 
51, 72. Ar. 53). H. npibno. In MH. «ch? 8 it is called 
mxi wpm. Thus Avicenna lyse) (+ Calye S45) (ATh. 
286). 

pny npiona dialectic syllogism (=myin npibnn). See I. 71, 
1093 sArs) 953) Soe ine sd 

mnpw9 npi>nn contradiction of, or opposition to, a demon- 
strated proposition. I. 31, 49. Ar. »2NqI25x sNoyds, H. 
npion pina. 

JXNO.(mineraligl: 55, .eea eae 

mawms (1) reflection. inference, nawno atdim II. 38, 82. Ar. 
725 H. aawno nadim evidently taking the expression as a 
hendiadys. In III. 51, 65, M. contrasts mnivota 7awnD 
(nxdwads op Anoads) with mbow nawno (APdpyds AnoDby) 
which alone is called de‘ah or knowledge. This antithesis 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 73 


corresponds to Plato’s distinction between sensible know- 
ledge which is identified with ignorance since it deals with 
the diversified objects of sense which are only shadows 
of reality, and abstract or philosophical knowledge which 
is true knowledge since it deals with the one in the many, 
the Idea. 
(2) opinion, in its technical sense, as defined e. g. by Kant 
as ‘“‘a consciously insufficient judgment, subjectively 
as well as objectively’? (Meiklejohn’s tr. of Critique of 
Pure Reason, p. 498). II. 38, 82. Ar. jb, H. mpr mawno. 
Comp. Suhrawardi 126 (HTh. 201). ~ G& ne 3 Cll 
Aaa Ql 425! This conception of opinion as 
mere probability goes back to Plato who could not 
concede to 60£a@ the value of true knowledge since it springs 
from perception; but inasmuch as opinion—or as he some- 
times calls it, mathematical knowledge—uses the data of 
perception as mere hypotheses in its effort to reach the 
world of thought-abstractions, he accords it a place mid- 
way between ignorance and knowledge. M. in con- 
trasting it with nvnat and mn seems to use the term 
in the sense of the raw data of perception, untouched by 
the mental processes of reasoning and abstraction and 
hence only probable. 
(3) character, nature, innate mental qualities. I. 2, 15. 
Ar. 7710p. Palquera (p. 149) rightly remarks that the 
translation should be mx. See Malter in Cohen’s Fest- 
schrift, p. 253. H. translates more correctly by mban. 

*AwMd imaginary, subjective, not real. I. 74, 128. Ar. 737m. 
Cf. Palquera, p. 154. AYRw AAwNDD NIA NIM Aawnod JAN 
bow pnynd 7102 PN) eno. 

? species. Introd. 6. Ar. yuds, H. wp po. V. no. 

2170p | proximate species, i. e., one consisting of individuals 
only, e. g. man; whereas “‘life’’ which is a species, rather 


74 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


than a genus, compared with what is more compre- 
hensive, is itself reducible to species, such as man, cattle, 
fowl, etc. In MH. ch. 10 it is called yns jy». See I. 
52, 74. Ar. aap yn, Hi Syapepas pp: 

7D: sveneric.§ VEE 1G peso meats ay 

3m) sinew, III. 32,45. Ar. ambx, H. anw (but read ann). 

})2% a designer, one who planned and designed the manifold 
variety of the Universe. IT. 19, 39. “Ar; axxp. Ve rns: 

oxy }13% an end per se, something desired as an end and not 
as a means. III. 33,47. Ar. amxqb abun, H. wsy) wpian. 
See also III. 32, 45. V. Anes n Ano. 

WRI VD (= Anws1 nnd q. v.) primary purpose of god, i. e., 
to produce existence as a good per se. III. 25, 39. Ar. 
bbs txpnbs HH. anes ano. 

2 (V. pon) “‘preparer’’ i. e., that which calls out a potenti- 
ality into actuality. II. prop. 25. Ar. ‘nox. See also 
ein 2: | 

Mm D9 force. I. 72, 111. Ar. “oxposx. See mon. 

yoo) a “‘preferrer’’, one who preferred the being of the Uni- 
verse instead of its non-being, which according to the 
Kalam was. equally possible. I. 74, 127. Ar. minp. V. 
Wai: | 

mono art. There were five arts, See Seale el (Suhra- 
wardi 30, HTh. 194): logic, dialectic, rhetoric, sophism, 
poetic. Hence the question regarding the Kalam -xo 
o7 72xR709. Introd.3. Ar. Ayxx. Shem Tob notes that 
the basis of the Kalam is mXyon nonbn. 

ant noNb. V2 wn. 

‘maxdn artificial; ‘as “opp. to yao “LIL 237 369 PArevsisee 
ys (apparently from }mX an artisan). 

‘ONdD artificial. I. 1, 12. Ar. >-ysax. H. nawno noxdp. 

mon V. \auleme eye ie tenia) 

wiv) manner. III. 17, 23. Ar. dsm. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM a 


rim pause. According to the atomistic conception of time 
and space as held by the Mutakallimun, the difference 
in velocities is due to the varying number of rest moments. 
Seeml se /G,L isn Are mop, EL. ania, 

Mi legislator. II. 40, 84. Ar. yes, H. ap». V. nono. 

yu) mover, 1. e., God, the mover of the all encompassing sphere 
(IO A276. AT. sana) ; particularly, the cause of motion from 
potentiality to actuality, from matter to form. I. 1, 12. 

yyun’ nb a Danovels miOlmimotuine Goud eslLl al) 14. Ar 
Jann xb 4AM. 

3170p yy immediate mover, i. e, the agent which directly 
sets the substance in motion from matter to form. II. 
iL, WA ME qeinjen 26, UNS StGRLS Giineb he 

WN YI (1) prime mover, the One who set in motion all suc- 
cessive immediate motors (q. v. AMp yr) causing all ex- 
isting things to receive their forms. II. prop. 25. Ar. 
bixds Janos 
(Qe dininediatemsinoverasaidpisyio) wots) LINAis 12713 
where I follow Friedlander’s translation of the term. 
Munk translates literally and vaguely “le moteur premier.”’ 

mv etm possibility. LleeO,725)e Ar! yD. niyo. eV: 
yon myn yin. 
(2 ewarning ale 4 79 06. SAT. | Yaa28 He nana: 

A310 effect, I. 13, 31. Ar. Aaapp. See also I. 68, 103. 

PDIDI an amphibious term, i. e., a term applied to two or more 
objects which so far as essential properties are concerned 
are totally heterogeneous so that the term would be a 
homonym; but they have a mutual: resemblance in 
unessential properties, thus making the term a class name 
(n>019 ov. See noD0n). The word ‘‘man”’ applied to a liv- 
ing being and to a human statue is a homonym in their es- 
sential properties and a class name as regards external 


appearance, and is therefore amphibious. See Introd. 


76 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


3 and MH. ch. 13. Ar. 45vn. Comp. Horovitz’s Psychologie 
p. 217. Ahitub in his summary of the MH. published 
by Chamizer in Cohen’s Festschrift, p. 453, takes it in 
the sense of a “loose expression’’, erroneously extended. 
Comp. the meaning of ppb. 

mbyp (1) sign of a zodiac. III. 37, 49. Ar. xa, H. dm. 
(2) virtue, in its Aristotelian sense, as that habit or per- 
manent state of mind (é&s) which is conducive to ra- 
tional activity. I. 34, 55. Ar. Abxpbs, H. at. The 
word mawn after mbynn is superfluous and has nothing 
equivalent in the Arabic. 

nvbow mbyn intellectual or dianoetic virtues, (wic#avecbar), 
i. e., perfection of the faculty of intelligence. III. 54, 
69. Ar. @pubds Sysebs H. nywp nop nydbow nn. 

nin mbyn ethical virtues, perfection of disposition or charac- 
ter, (700s). III. 54, 69. Ar. #pbs>s oxxeds, H. mop 
nvpy. The division of virtue into dianoetic and ethical 
is Aristotelian. M. follows Arist. in opposition to Soc- 
rates in emphasizing that ethical virtues do not invari- 
ably spring from rational insight, but recognizes the part 
played by the will which is to be trained in accordance 
with rational insight. Cf. I. 34, 55. 

Ty (1) scene of revelation. III. 51,65. Ar. oxpodbs. In 
1.46 oxpods is translated correctly by H. 7oyon, but by 
T. axon, evidently reading bxpobs (Munk a. 1.) 
(2) duration, I. 73, 120. Ar. xpa H. orp. 

bow ‘TY boundary of human thought, where the power of 
analysis ceases. I. 71,109. Ar. Spy Apw, H. dowd nvtpyn. 

THY constituting the essence of a thing. II. prop. 22. Ar. 
pippos H. jpnon. See MH. ch. 10. 

DOYM (lit. burden) attack, offence. So Munk. Scheyer “‘predi- 
cation’, Jd: 59% 882A Spree 

mym V. anim. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ‘iy 


meyouw ty intivences (11) 12,,15. Ar. ynsn H. Symp, In 
1pe7 3559120 the expression’ mwvyo nxp (Ar? xo ans; H: j15n*) 
refers to the Asharite theory of kasb in explaining the 
doctrine of free will. See 7p. 
(ietrccemie 2 ello me lr oNDN LL nite bk. (see p.152) 
always renders 7m8 by own. See H. p. 117 n. 18. 

a> myn the Mu tazilah (separatists) a sect found by Wasil 
ibn ‘Ata in the eighth century who separated himself from 
the school of the master, establishing a school of his own, 
the two basic principles of which are the freedom of the 
will which makes reward and punishment justifiable, and 
the absolute unity of God which demands a repudiation 
of attributes. Hence, the sect is also called Su aybs axnxs 
smnbsi ‘adherents of justice and unity”. See I. 71, 107. 
Ne bteithebaS Jel. etbiety? ltny 10M a AR =D aitpel. 

nvwonS (1) conventional truths, morals, public opinion as 
expressed not in true and false, but in right and wrong. 
These social approvals or disapprovals do not spring 
from demonstration or proof and are theretore only 


‘probable opinions’’, ra €vdofa. A syllogism, one or two 
premises of which belong to this category of public opinion, 
is called myn wpm (v. MH. ch. 8), msi npibno (q. v.) or 
myiq mri (q.v.) In I. 2, 15. Ar. menawobs, H. mernn. 
ha IRE BRE TL TRE aailake 
(2) generally a common belief, such as the eternity of 
the spheres. Cf. II. 14, 33. oriy yD oF 1yvA AM Nam 
moo. OSS [PYT WNON wR NyIT pm x¥’y pom mm. The Ar. 
reads amy ambs manny otbs onnbs ten am ody. H.’s 
rendering wny7 °»d nba yyy MN Op ws Sia0> pin ox by, 
is inexact since nytwnbs is not to be connected with 
5ibx but with 75.— ‘to support. ...with common beliefs”. 

SSD OV. Nexo NSD NSD). 

bis si rexistence, 1, 34) 53.1) Ar. tin, EL. miexn. 


78 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


MNS existence. I. 73, 112. Ar. yn. Existence according 
to M. is an accident of essence, but in God existence and 
essence are identical. See I. 57. 

N’<D/D creator, [. 9,9 20°" Ar tan. 

YISDD by.’ méans, ol. Clog 2s ees oon 

FOX¥1) (1) relative (as opposed to absolute). III. 53, 69. Ar. 
NSN HH. WD. 

(2) nomen regens, a contructor or governing substantive. 
I. 21, 38. Ar. 9xkobsx, H. sam pnvo. 

(3) correlative. I. 52, 73. Ar. =wso>x, H sane. V. Jeqnn 
WA. 

VOSS containing Stars) V.sewsoeesido: 

7% bordering upon. Introd. 6. Ar. odsno H. ym. 

F141) examination, test. [lle 15 21 ee Armosanyy: 

m>aipn authoritative tradition. II, 33. 71. Ar. nsdyapn. 
It is one of the four kinds of statements, enumerated in 
MH. ch. 8, requiring no proof, the others being mb>win 
mvs 1 own, and myo. 

Fpd (1) circumference. I. 73, 117. Ar. wnoby. 

(2) the ninth, starless, all encompassing and all moving 
spheres. II. 4, 20. Ar. wnobs. H, ppon dada. V. baby 
FOr. 

> fea Fp the all encompassing sphere. II. 4, 20. Ar. wnnbx 
bobxa H. bon by spoon. 

0) (1) method, standpoint. jry opp, I. 54, 79. Ar. yxw 
702. See also poo. 

(2) space, not in the sense of a continuum, but a receptacle 
or more correctly, as defined by Arist. ‘the first limit 
of containing body”’, boom anven oped innan apy own mr opp 
I, 8, 25. Ar. oxybsr prods po0dS H. paxn yo pon b> dy 
bsom vapn. In I. 25,H. renders tnvn 18 95> onpoa. The terms 
bd19 np» and Mvp Opn correspond to the Aristotelian dis- 
tinction between accidental and essential place. See 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 79 


Arist. Physics, IV. 211 a. Yehiel of Pisa (Minhat Kenaot, 
ed. Kaufmanm, p. 26) explains thus: ‘For every corporeal 
object has two places, one accidental and one essential. 
For example: Reuben sitting in the house is in an accidental 
place; but he is also in an essential place the definition of 
which is the contiguous limit of the surrounding body.” 


1PM spatial. I. 46, 64. mapo ayun locomotion. Ar. AD5nbx 
passobx, H. oon nyun. See also I. 49. 

mle inineralwy lege 105035.0 Ate 1ayD, 1.) ISN. 

Op V. oppo onda nw and op. 

Spi partial knower, one who grasps only a part of a truth, 
e. g. that the essence of man is life (instead of life plus 
Tatinouality LOU, SO sneAT. “Spd. See also I. 5, 23, where 
H. has mobw ond prw ononn. 

mp (1) non essential quality, an accident. “Anything 
superadded to the substance qualifiies it and does not 
constitute its essence; and that is the meaning of accident.” 
I. 51, 71. Ar. prybs. This conception is reiterated in 
[ee 3: prop. 4. V. mnpoanyun. Relation is called in I. 52, 
74, m7po nxp Ar. Nd pry, since it is external. 

(2) chance. According to Arist. no phenomenon in 
nature is the result of chance (q7poa). II. 20, 45. Ar. 
DNDNNONA. 

»9D accidental, due to chance. II. 30, 60. See also II. 
48, 97. Ar. -prpnxds, H. ano 5a oxan onata. In the 
sense of pertaining to accident as distinguished from 
essence, see I. 34, 53 where Ar. -saybn. 


iMielpowaccidentally. 173,93.) An. xoybsx, H. mph Mm. 
mp solid, not hollow. I. 60, 90. Ar. ANnexo. 

MND visual. I. 21, 39. Ar. a¥25x, H. nw. 
Stabrsyalestetiengen IL) fi6y Oe ewe yarns. 

win sentient, I, 41, 61. Ar. oxon. V. win. 


80 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


pmo absurd. opmwory. I. 47, 95. Ar. neyxwox H. 
mdi) m7. 

Opn dimensions. According to M. dimensionality is an 
accident and not the essence of matter. I. 76, 132. Ar. 
sxyandx. See my Space in Jewish Med. Phil. p. 36. 

jo centre:  1..72, 114. VAr4jo70, doe aipyiee eee eee 
has 7p). 

(yD) y’107 to be profuse in speech. Cf. II. 29, 57, va xb 
w>yma myebo oxo apo «Ar. PRDS8 Dp DDDNDN NIzIwE Nd) 
I think T. did not transmit here the literal sense of the 
Ar. which really means: ‘“‘and the sages would not have 
‘tried their utmost to hide it.” H. vo$ynb ovona ymin xd). 
Munk and Friedlander followed T., apparently taking 
the word 220s in the sense of “being profuse in speech”’, 
which to my mind does not give the best sense in this pas- 
sage. The word M. usually employs for figure of speech 
is Aanynox. Cf. Il. 29, 55. T. mbson H. avon. 

O”’NW Peripatetics (.~* to walk about) applied to Arist. 
and his followers who carried on their philosophical dis- 
cussions while walking about in the halls of the Lyceum. 
Introd. to II. 1. The term is Ar. y»xwobs which H. 
gives in its Heb. equivalent oa5.77. Curious is the follow- 
ing from PMZ:. “And the meaning of o”’Nwp is walkers 
for they were learning while walking beyond the con- 
fines of the town, not seated, so as to have physical exer- 
cise through walking for the purpose of preserving their 
health.” See worn. 

vw touch, tactual sensation. I. 46, 64. wwon p>. Ar. 
vor aby, H. mbps bp. 

FMW common, ordinary. See Mwy nyt 

nw OW’ homonym, a term describing a word denoting various 
objects no one of which claiming priority or preference 


for that word, e. g. ‘ain denoting equally an eye and a 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 81 


fountain. When a word primarily designates one object 
but by extension it denotes something else, e. g. rosh pri- 
marily head, and hence top of a hill, it is called mush’al. 
(PMZ). In MH. ch. 13, are enumerated six different kinds 
of homonyms, the perfect one ("Wm ANwor own) being a 
name of two or more objects which have no common charac- 
teristics to justify the common name. I. 46, 65. Ar. 
Jrnva ops, H. 4nnwo ow q. v. See also nw. 

yw (1) accident property. I. 21, 38; I. 52, 73. Ar. opoinds 
lek amie? 

(2RCONSCIOUS aol emt lem ioe 24 weeAT aT! Ve Wid: 

(Wid) Wr (1) be in accordance with, follow. II. 22, 48. Ar. 
BeOS eal eelclee Wi)ieeme (he) eee eo eee Yon eka BOND, | See 
also II. 17, 35; II. 24, 51 (wpa dy wma, Ar. owp Sy om. H. 
snaon qt by ama «See IT. 19, 42. wo xd is not in accor- 
dance with facts. Ar. tw 0b H. 553 xm we. 

(2) connected with, joined to. AyunA ANS Jw Ap. yom 
PIMBDIOD ee ow Ar YINn, | bee a7) 

(3) of frequent occurrence. I. 27,44. Ar. tow, H. dino. 
In IT. 29, 55. movomn mbxwan (Ar. Atovo>bs neaxynords H. 
mbyion myxbon) Friedlander’s translation ‘‘intelligible”’ 
is incorrect. 

(4) constant, permanent. 705° xb qwo. III. 17, 23. Ar. 
7700 He 5) a0) Oy “ams: 

(5) Sy qwoi II. 29, 55, constantly engages in. Ar. sono 
%y (prop. continues constantly in). H. omits. 

“wD flow, incoming of the tide. IJ. 10, 25. Ar. “wr. 

Sw ens intelligens, a thinker, a being endowed with intel- 
lect. I. 68, 99. Ar. bpryds. V. Sow oer. 

noa down potential thinker, i.e., prior to obtaining a concep- 
tion. L. §68,.100.. Ar. mpbsxa: -2pxy. 

Sypa bow actual thinker, having obtained a conception. 
Ibid. Ar. Sypbxa Spry. 


82 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


bwn (1) simile, allegory. Introd. 10. Ar. 5nm. In H. p. 162 
bow read >won. 
(2) signification, meaning. pwr bw primary or literal 
meaning. II. 29, 57. Ar. Dixds Oxno, H. pws yrot. Ac- 
cording to Scheyer the difference between pws piy and 
nw dwn is that between Grundbegriff and Grundbedeu- 
tung. See H. p. 37 n. |. and Litteraturblat des Orients, 
1846 pp. 509-11. 

mown V. oby. 

own dualists, I. 75, 130. Ar. funds. H. own dys. Vz. 
nyw by which T. renders #ndx elsewhere. The word 
should be read mishnim from mw, double. Comp. the mean- 
ing of mishnim in the Bible. The word might also be read 
meshannim from the P1. of shanah, meaning to repeat accord- 
ing to Talmudical dictionaries; but the passages cited 
therein form no conclusive proof that the Pi. rather than 
the Qal is intended. Prof. Neumark tells me that he reads 
mashnim; but in the Talmud, this form occurs only in the 
sense of teachers. The points in favor of my reading are: 
1) the form has Biblical authority, 2) the grammatical form 
is the same as its Ar. original. [S. punctuates mashnim]. 

YW intuitive faculty, possessed by all but especially and to 
a greater degree by prophets, whereby the mind draws 
inference almost instantaneously and foretells the future. 
It is akin to imagination. See II. 38, 82. Ar. ny, 
H. yw. 

bbiD YW ordinary intuitive faculty. Ibid. Ar. oxyds mywds, 
H. bdo yw. 

DSW acting in according with the objective demands of justice; 
hence different from hesed and gedaqah q. v. III. 53, 69. 

O’N WwW? planets, i.e., the five planets outside of the sun and the 
moon. III..37, 51: Ar.. "899, “H. os) »See Mune 
asl 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 83 


Fnw (1) dualists, I. 75, 131. Ar.  Jrwobs. 

(2) associating wrongly the essence of one thing with the 
essence of another. I. 60, 90. So Munk a. I. Friedlander 
explains: “he who associates an object with the pro- 
perties of another object,’’ an explanation which makes 
it hard to understand why the attributist could not be 
called a meshattef. 

Fnnwi (1) a homonym, a word of different meaning, I. 12, 30. 
Ar. Janwo ops. See nw. 

(2) common, of general interest. I. 71, 108. Ar. 7Jnnwo 
inl, ayehelay GAA 

7MNNid the one. Unity is not the essence of the one, but its 
accident. I. 57, 84. Ar. amnobs own. 

=n in!) 3 ate ee Pd 

Mom Omoliilal el Om oo me AT IND. 

wan V. won. 

mM OMOmenCUUiiNempermancnts allo, 108). Ar) ONT eH. pan: 

yylnd something in “movement” from potentiality to ac- 
eal ty ale 5 MS Zee AT aes nin On: 

AMS yyyund final motum. According to Aristotelianism, 
every form qua-form is the cause of motion in matter, 
but qua matter, in its longing for a higher form it is it- 
self moved. Thus every actual being is both moving and 
moved, a motor and a motum. This chain of receiving 
and imparting movement is not infinite but culminates 
on the one end in pure form, the unmoved mover and 
on the other in totally unformed matter, moved but not 
moving or the final motum. II. 1, 14. Ar. Janno 75x. 
It can only mean here an absolute motum and not—as 
Munk and other commentators regard as also likely—the 
stone that is moved by the hand, which is only a relative 
motum and is capable qua form of being a motor and is 


therefore in itself a compound. 


84 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


yn s5 yyind the motum non movens, the entirely passive 
hyle, mere matter (=}7NN yyuno gq. v.). I. 1, 14. Ar. 
Arr x> Jann». 

WYN YYIND self moving, e.g., a living being. II. prop. 17. 
It is defined by M. as that which is its own motor. Ar. 
sxpon yo sannobs. See Munk a. 1. 

SpRD. Vie Os 


652) (1) transcendent, incorporeal. It should not be confused, 
as M. emphasizes, with an expression of externality 
like w99 yin which implies a spatial relation; but it desig- 
nates negatively that a certain spiritual being is not 
to be’conceived in a material form. II. 1, 12. Ar. poxsn. 
There is something missing here in the text of H. 
(2) one of the ten transcendent Intelligences, As they 
are transcendent and above corporeal accidents, the num- 
ber, implying separate beings, is justifiable only as they 
are regarded in a cause and effect relation. II. prop. 16. 
The nine highest Intelligences move the nine spheres, 
each one of which strives to reach its Intelligence as a 
lover longs for its beloved, but vainly moves in an 
everlasting circle; while the lowest one—the Active 
Intellect— is the ‘‘beloved’’ of the sublunar world, awak- 
ening the potentialities of the human mind and moving 
it to higher and higher forms. II. 4, 20. Ar. paxpobn. 

o> 43) O'PIY Intelligences. II. prop. 16. Ar. ApaNpo>s avoNds. 
See also’ I. 74; 128, Ve bas), 

b723 Sow Intelligence. II. 4, 20. Ar. prxso dpy. 

TH OV. aT OI. 

WV. oan. 


7521 the outward or literal meaning as distinguished from the 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 85 


inner meaning, which the Arabs called batin. See Introd. 
8. Ar. ne, H.yrm di pay jpwenn. As for the Zahirite 
school, see 15). 

m2 Venus. II. 9, 25. Ar. A07bx. It is the third sphere from 
the earth (Sefer ha-Mada‘, Hilkot Yesode ha-Torah, ch. 3). 

M3 V. Anam jn jm m3. 

M1 (noah) rest, cessation of motion. I. 73, 116. Ar. 2D 
Ei GeDy. 

Mit (1) to assume, presuppose. I. 68, 100. Ar. pre. So 
H. but see ibid. 52w minvm, H. renders wxd downy 
bow. 

(2) to apply (a word) nm. =I. 6, 23. Ar. jxysvo H. ona. 
See mo 

Mi actualized, having completed the “‘movement”’ from po- 
tentiality to actuality. I. 17,35. Ar. Anpnoods H. sniyz. 

mm3 cessation, rest. I. 67, 98. The term is given in Hebrew 
in the original text. 

Yu V. myn jy jyyune ,myin. 

7°) inclination. my nyun inclination of a sphere, or oblique 
axis, particularly a change in the latitude. II. 4, 20. Ar. 
bbs Aon. 

he seoetay <0 olite ll Of25) CAT ERUND abit 

oid Hara ellen) SLD Se eA em IND Lien. 

Tap t AV os Sinia ae § 

Yi] impossible. It is not a relative but an absolute term, 
expressing that something is per se impossible. Thus 
the violation of the law of identity is an impossibility 
even for the Omnipotent. See III. ch. 15. Ar. yyxonp. 
According to the Mutakallimun the impossible begins only 
where the conceivable ends. 

rIN’S?1 YIN] impossible of existence, inexistible. I. 49, 68. 
Ar. nbs yinoo H. myo ineexn. 

DIDI law, a legislated code (in opposition to revealed religion), 


86 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


the object of which is to promote the social order but not 
to proclaim metaphysical and theological ideas. See 
II. 40, 84. Ar. piosibs Gr. vopos. 

»p19°] legislative, legalistic. II. 40, 84. Ar. ‘pion. 

NX] (1) existence, being. I. 72, 110. Ar. miyobs, H. odin 
NMI. 
(2) a particular being, an existent. I. 1,12. Ar. nnobn. 

SYA NX] existing by its essence, i. e., God. The existence 
of all things is an accident, actualized after being merely 
potential, caused by an external agent, for essentia does 
not imply existentia (see my’xo). God, however, un- 
caused, devoid of potentiality, exists because of His es- 
sence, which is identical with existence. II. 1, 16. Ar. 
MNT. TWN. 

bwni implication of an allegory. Introd. 8. Ar. SyApnbds. 

ND] the inner or occult meaning. Introd. 8. Ar. joxa H. 
ody) pay op. Shi‘ism particularly emphasizes the bain 
of the law. 

"1Y1 non existent. I. 49, 68: Ar. oryp, H. pax. See also 
I. 1, 12 ~7y2 ww? Ar. por H. bua. See a7. 

YiIy3 «movements, 19/39) 20 meee it 37nn H. wy. 

77¥1 proportional. II .47, 96. Ar. aosino, H. mony ornop. 

by OB applicable to, denotes. I. 1, 12. Ar. »*dy yp». 

nnn 551 subject to, governed by. II. prop. 15. Ar. sypm 
nnn. 

bp apply (a term), employ, use. I. 74, 127. Ar.. ypy. 

TDD] perishable, destructible. V. 705) 77. 

TD] (1) incorporeal being. II. 18, 37. Ar. paxpsobs, H. daa 
civ. 
(2) Intelligence, one of the ten transcendental beings moving 
the spheres. II. 11, 27. V. S329 and 715) Sow. 

YD) the soul, particularly the human soul which is one with three 
faculties, each of which is called a nD or wb). The latter 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 87 


term should not mislead us to the assumption by other 
Jewish philosophers of a plurality of souls. Cf. I. 52, 
73, and Gorfinkle’s “Hight Chapters of Maimonides’’ p. 
37 (Eng. version). 

i’ WHI the vital soul, i. e., those functions man has in common 
Witweotlcimaninda surely lOw2O..uln lil don l6eand ELT: 
46, 59 it is called mivn n>. Ar. Axvmbs aps. 

N72 WH] the rational soul, 1. e., that function or faculty 
which distinguishes man from all other sublunar beings. 
This soul is the form of man. II. 10, 26. Ar. Apusids ppby. 
Live leeOre G able G ee oOsteis, called mvp nos Ar “pbx 
PINDDION. 

nnmo¥ WH) the vegitative soul, 1. e., those functions of feeding 
and growth which man has in common with the vegetable 
kingdom. II. 10, 26. Ar. #pnxaxds ops. In III. 12, 
16 this function is described as myav (Ar. ynu>bx) and in 
III. 46, 59 it is called maxnono (Ar. mown). 

25] psychic, relating to the rational) soul. III. 12, 16. Ar. 
YINDDI. 

NASI V7. N33 Hi. 

nim] endlessness, different from gadmut which means beginning- 
lescness eel 1281530) Are POND e | Unjaili,weo uses | y) 
and Gazzali «+! (Boer, Widerspriche, p. 7). In II. 
26, 52, 12 mnxon ows (Ar. 7a TPaxnds xox). H. strangely 
renders ayn 12 pm bax. H. seems to avoid the term 
naghut. See also H. II. chs. 27, 28 where H. uses the ex- 
pression nxio orp jzy> arp jarp. M. seems to incline to the 
view that the Universe is eternal in the sense of endless, 
which view in his opinion does not run counter to the 
dogma of creationism. See ch. 27. 

*P] separate, transcendent Gem) TL 7, We ER EE 
b=m3, See also. L158, 87. 

nip3t separateness, transcendence. I. 72, 115. Ar. an. 


88 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


(Fp) Pp comprehend. III. 20, 29. Ar. oxnx. V. A_pr Apn. 

wo] V. wpm wp. 

“N73 literal meaning. II. 45, 93. Ar. a7aNdbx. See db: Quite 
a long passage is missing here in H. and it is strange that 
Scheyer did not note it. See also Introd. 6 AN727 WWE 
ono Ar. smanNw H. omvwe. 

70N7 AN obviously defective. I. 47, 67. Ar. ypies TNA 

ms dameaning., Lilo 6 e229 Ar, sxtnbsx, H. ypnn. 

NWI] (1) substratum (matter or substance in which accidents 
or qualities inhere): Waser 72 ea bno, H. ops. In 
Il. prop. 25 Ar. yrswbs, H. tow; and in II. 1, 16 Ar. yrswbs, 
H. youn. There is a difference between bn and yrs; the 
former is not without its inherent, while the latter may 
be without it. Thus Kushgi: a site) joeed] 52 £32 3211 
JU) ost (HTh. 269), and Tji: St) we ¢ 55 sel 
45 lew Lee sad pest (ibid). 

(2): subject. Iv.60, 90)" Arh visio; apis Ve Mice 

NIW] predicate, quality. I. 60, 90. Ar. bomn. 

MWS NNW] immediate inherence, e. g. that of an accident 
in a substance instead of, like time, in another accident. 
I. 73, 121. Ar. bie xbon, H. porn xvn. 

NWT to attribute, to ascribe. II. 19, 42. Ar. bmx, H. is cor- 
rupt here. 

NWI constant, ‘permanent. “155923 ear ps. 

QU) YW (1) qualify. caonT crwon rat wy xd IID. 12, 15. 
Ar. pno. 

(2) perceive. I. 4, 19. Ar. qa08. V. mw Yeo wn. 

(Jn) WNT extinction, dissolution. II. prop. 4, Ar. >sxdnoxx, 
Hanon: 

(an) "NT (1) solve (a difficulty). III. 24, 36. H. 5n. 

(2) employ, use (a word) in a certain sense. II. 30, 63. 
Ar. pous H. nobmn mbna ydby aon. So also in II. 48, 96. 
Cf. onpa. See m7. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 89 


D 


BoD VeelaDw JIbD: 

3130 spherical revolution.. Il. 24, 50. Ar. an, H. 7pn 

ejaOe circular. 91. 72) 110; Ar oo717,+H. anon. 

pope eecalse ye lle 124728) sAr. Sap, 

(2) effect, as in the following two quotations: yx yy) 
panion ands ypmap wepm omm an by wa ora I. 13. ron 
[Wx mxbpi toib> ymap orp 55 onm an by wan ora yon 
onto ‘MW NN Ws Nia opera miwwy. I. 28. So Friedlander. 
See his version, I. p. 63 n. Comp. Narboni and Abrabanel 
in I. 13. Strictly speaking however szbbak in both pass- 
ages means cause only; and the word “His” in “His 
causes’’ should be taken in the sense of a subjective geni- 
tive relation, so that His causes (map) are also His effects 
(pamion). See also Gaznawi (in E. J. W. Gibb Memorial 
vol. 17; HTH. 309) who draws a distinction between ~~ 
and ‘is the former denoting an instrument. 

(3) premise of a syllogism. II. 38. 82. -7wx maon rend 
xia yin oon avynn. This is to my mind what M. meant 
by sibbah in the statement DoTNpP WAI OYIyo MAI Ar M301 
om oransnd. How could the mitaharim we-howim be 
causes? See OnNND. 

NVYXOS MAD mediate causes, i. e., the concatenation of causes 
extending between the causa prima and the immediate 
cause (map nao gq. v.). II. 48,96. Ar. Avonods sasaor>x. 

ar mal poh ben AN tym hiniel ales 

Mel pioaeilta Dies ela: 

pSV IIa WV Salas iad. 

SSE phe AMS ielaie) ta lee 

eve shala) pehekse) Poymte) Ay! Sami bt) tamlap 

noyw aD efficient cause. Arist. enumerated four logically— 
but not always ontologically—different causes: the mat- 


90 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


erial cause (the clay of which the statue was made), the 
formal cause (the form or design in accordance with which 
the statue was made), the efficient cause (the energy of 
the artist by which the statue was made), and the final 
cause (e. g. the commemoration of the poet for the sake 
of which the statue was made). Cf. I’ 69, 102 > Ll: 12328) 
Ar. Syxp a2p. 

MTP MID “prior causes’”’. A thing may be defined in two 
ways: 1) by its actions which are posterior (or O"MND. 
V. Crescas a. |. and the quotation from Al-Farabi in Pal- 
quera a. |.); 2) more properly by the genus and the specific 


’ 


difference or prior causes. ‘“‘Prior’’ and “‘posterior’’ 
are not to be understood in a temporal but a causal sense. 
The genus and the differentia—matter and form—are 
prior causes of the definiendum because they constitute 
its essence. They are xaé’ vmoxeuévov NéyovTar and 
not év UroKkeueva ovK etot (Cat. 5, 3a 21 and 2, la 24). 
Cf. also Top. 141 b. 28. Hence God, the uncaused, cannot 
be the subject of proper definition. I. 52,72. Ar. aNa0s 
moqpnd, H. nynoap map. 

Map 73D immediate cause (i.e., which immediately precedes 
and directly produces a certain effect) as distinguished 
from mediate (nyyxox map gq. v.). II. 48, 96. Ar. aap 
aap. These immediate causes may be divided into four 
classes: 1) nyyay nyoxy mao, Ar. yay WNT aNaoK. Also 
called oxya map, Ar. nxtoxa asxao0x, substantial-natural 
causes, 1. e., natural properties of substance; e. g. a warm 
temperature causing the melting of snow. Friedlander 
translates the expression as if nyoxy and nyyavy were two 
different classes, but that is not borne out by the rest 
of the chapter. 2) mynaa map (Ar. -NnNDdN aNaDK, H. 
"ma nvnaa) causes consisting of human free-will such as 
war, dominion, insult, etc. 3) pxna map (Ar. ATNIN2 ANADK, 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 91 


H. ypyna map) causes consisting of the instinctive will of 
animals. 4) a"poa map (Ar. ApNeNs Ps7y aNaDN, at the 
end of the ch. just praybsa axaox. H. yorrw -p>, at the end of 
the ch. 77pN3 map) accidental causes or chance, e. g., Re- 
becca at the well when Eleazar is in search of a wife for 
his master’s son, Joseph in Egypt, etc. Munk notes (a. 
1.) that the Ar. #pxensx has not been translated by T; but 
the word m7pp q. v. in T. stands for both pry and prem. 
H.’s version jO7P °)D) AMA NVNAA NYP) SW Nryavy nyoaxsy sug- 
gests a plausible division, though not warranted by the 
original text, of causes into two main classes: essential 
and accidental, the latter divisible into two sub-classes: 
free will and chance. 
MWSITAD causa prima, God. 1. 69, 102. Ar. Sindy aandn. 
m>5n7 72D final cause GeernevibiO) we LL ioe tse Are 34DON 
oydn. 
nv5on 72D final cause (vide supra). H. mona map. 
SAD to admit, bear (an interpretation). II. 26,52. Ar. bonm. 
Hinman aiabii 32> 
N72D conjecture. N01) mawnn II. 22, 48, and 49. Ar. oambs 
poonbs) H. arypm yen. 
mbno (1) distinguishing but non-essential properties, e. g., 
laughter which distinguishes man though it does not 
constitute his essence like thought. See MH. ch. 10. 
Seep ls 52)0735, Ars YN. 
Cimeliteme lle 2639" Ar | YNios) Hee oan, 
O27 770 course of discussion. III. 8,12. Ar. oxdodx poi, 
lobo | fatinbela inh Se) 
301D (1) circumference. III. 14, 20. Ar. wnn, H. po diy. 
(2) diurnal, all-encompassing sphere. I. 10, 28. Ar. 
ym H. po babi. | 
MSY "YAO TWIID an essential series, such as that of causes 


and effects, all simultaneously existing, and hence finite; 


92 PHILOSOPHICAL TERMS IN HE MOREH NEBUKIM 


whereas an accidental progression —one point coming 
into existence when the preceding point ceases to exist— 
may be infinite. I. 73, 124. Ar. nabs *yauds aninds 
H. -oxym cyaum anton. See anpoa 1b mbon pw s. v. mbon. 

ND genus, a class consisting of species or minim, which in turn 
consist of individuals or ‘ishim. See MH. 10. See 
Introd. 8. Ar. ou, H. 55 yn. 

woy 1D category, consisting of genera (ano and in H.terminolo- 
gy oo>a orn). I. 52, 72. Ar. xybs onds H. ydy po. Arist. 
enumerates ten such summa genera or the most compre- 
hensive intellectual concepts. Cf. nmipxp. 

}’S80D°D1D Sophists, a school of logicians in pre-Socratic philosophy 
who, because of their devotion to argumentation for its 
own sake, occasionally indulged in ingenious but falla- 
cious arguments. I. 73, 125. Ar. paruopiody. 

nid V. mnon. 

oO’MD contradictory. II. 22, 49. Ar. pxpibs, H. movnon. 
For the difference between soter and hefek, see pn. 

52D to be ignorant of, not to know. II. 18,38." Ar. Onin 
ny? xdw. 

b>D) unknown. III. 33, 47. Ar. 5m. H. is corrupt here. 

mop ignorance of that which is knowable. I. 36, 57. Ar. 
bmi. 

DID V. 7p20n 

34330 oxymel (honey-vinegar). II. 1, 14. 

mD°D proximity, contact. I. 18, 35. Ar. °dxnn, H. FN. 

(9D) by JD] dependent upon. I. 69, 103. Ar. dx “anpp, 
H. yby pop 

(YD) YN branching out. II. 19, 44. Ar. saywnn. 

NYNDD porosity. II. 21, 47. Ar. 5$5nbw. 

PDD (1) doubtful homonymity. V. mppnom ,ppiwn ,ppnon I. 56, 
83. Ar. “pown, H. pposa. 

(2) objection. II. 17, 37. Ar. -pownbs, H. mppo. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 93 


PSD difficulty, object. II. 30, 58. Ar. 7wos. In I. 53, 76 
ppon apo Ar. Anaw>s yxw. Scheyer (a.l.) thinks the Heb. 
rendering should be myvn opp. See also I. 74, 127. 
Ar. om yx. 

HD description, attribute. I. 53, 76. Ar. Ax, H. -Nn. See 
plsOme LETH 23% 030.8 mee = DDI sa. 

MDD transparency. II. 19, 43. Ar. sewbs, H. nyson nay. 

*V5D transparent. II. 19, 43. Ar. FID”, H. nysan nay. The 
text of H. is corrupt here. 

and’ Ve an. 

mVND contradiction. V. “457. 

ND) third person, singular. I. 21, 38. This is wanting in 
the original and in H. 

ONDA in general. II. 19,39. Ar. prdusa, H. npbnin mbna yortmnv. 
See Wn under its root. 


y 


SY base, coarse, materialistic. III. 51, 65. Ar. 05). Miss- 
ing in H. Cf. the expression yaun ay (Ar. yauds odydx) 
in Shemonah Perakim ch. 8 (ed. Gorfinkle). 

mvaimmnayn “The Nabatean Agriculture” containing agri- 
cultural theories together with fables and quasi-historic 
accounts about Canaan, Chaldea and Assyria. This 
work was produced by Abu Baker Ahmad b. ‘Ali ibn 
Wahshiyya, a descendant from a Nabatean or Chaldean 
family which embraced Mohammedanism, who gave the 
name of an ancient sage Kothami, as the author of the 
book (Munk). III. 29, 42-43. H. nay moxon mnayn 
oaxom oe Ar. em jax ostds Avs Anxdede. 

BOD SPs) etl” TL sie Se ON OE WV oa iala) vipat othe) 

(dyy) any CIecircle smelt koalas ATwe UN Tah ealcor nas 
boyy. 


94 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


(2) something roundshaped, e. g. cylinder. I. 60, 90. 
Ar. A770. 

(AY) I797 to annihilate. II. 29,57. Ar. oxtysx, H. ay) ow. 

9219 admissible, possible. According to the Mutakallimun,: 
the possible is not to be determined by a reference to 
natural laws deduced from past observation; but what- 
ever is conceivable—e. g. downward direction of fire—is 
admissible. This doctrine forms an important link in 
their argument for the existence of God. If things could 
be different, what determined their present properties, 
if not the deity? I. 73,121. Ar. pxi H. 39m. See magn. 

poann7 odiy sublunar world, the world of change and decay. 
Tie,” 120 Are obooN Des v ON iL ere eo ai) 

MIDHW flying. I. 49, 68. Ar. ywrvods, H. nppiyom ayunn. 

SY BV. avn. 

Pry muscle. III. 32, 45. Ar. Adsy, H. nbyy sopw ay 7. 

Livy circle, I. 3, 18. Ar. ranbe. 

1?Y (1) speculation, philosophy. Introd. 9. Ar. “bx. See 
yn dys. 

(2)'argument: II. 1, 14. ‘Ari 303. 

"YY speculative. Introd. 3. Ar. tnbx, H. moon jy. 

D1 ]VYA superficially. Introd. 10. Ar. rmxbx dda. See mor 
yi. 

»pbn }VY individual interpretation as differing from the generally 
accepted. III. 41, 53. Ar. o3nhdx nabs. Munk’s ‘‘con- 
siderations partielles’’ gives no. satisfactory meaning. 
See pon in the sense of individual. See also ov for 
Arabic xn. 

Ty aim at, ory (read omyo, Munk). II. 40,84. Ar. “wan, 
H. mx (taking win in the second person) evidentaly mis- 
construing the whole passage. 

rynit to be examined. yrymwo. III. 14, 20. Ar. now, H. 
jnannv>. Perhaps we should read in T. y}»ynwo. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 95 


poy NAW 7 by poy On m7 by, as it is, as they are. It is 
a common peculiarity of Tibbonian Hebrew, being a lit- 
eral translation from the Arabic mby men odby (II. 21, 46 
H. yoyw no by) and yo mby om eo vy (II. 8, 24. H. onv). 

aby V. mbyn. 

mby cause. II. Introd. prop. 3. Ar. aby. Gia ap: 

mip m>y immediate cause. II. 5, 22. Ar. rap aby. Cf 
Wainp) ia. 

MWS A aiohs causa prima, God. I. 69,102. Ar. c>ywbx aAbydy. 
Cf. ANvNT TAD. 

biby (1) effect. I. 69, 102. Ar. bdyn. 
(2)eweakjadetectives. IT. 940,,. 34) © Ar? nopp, H. mppo. 
(3) weak or irregular verb. obiby I. 67, 99. Ar. 
sonynbs H. om obino. 

vise FP pro woy the all-encompassing sphere. I. 70, 104. Ar. 
body wmabs cbyxbs qbpbe. 

miv>y elevation, highness. I. 10, 28; 20, 36. Ar. by H. wbyn. 

(TOY) OW permanent, opp. to nifsadim III. 8, 10. Ar. 
pipSo, el eenDepee ceca ell, 29 eowxpa otis Ar. a7pnbo 
aids, H. omyxoa op. 

my (1) existence. II. prop. 10. Ar. oxip, H. ppm. In II. 
tls Sis “oaNe. Npplodml dahil 
(2) rest, steadiness. I. II, 29. nmxan, H. nope. 

iTT9971 establishment, confirmation. II. 2, 17. Ar. nsans, H. 
oYp. 

Vay (1) meaning. JI. 64, 96. Ar. 290, H. psy wiv. 
(2) universal, the unindividualized essence underlying 
all members of a class, e. g. man, horse, etc. concerning 
the objective reality of which there was much discussion 
in the Middle Ages. I. 51, 72. omy, Ar. Dyin. Cf. 
mbbp. 
(3) state, condition. III. 38, 51. Ar. Owyn. 
(4) manner, degree. poya, ibid. Ar. rn -», H. 7772. 


96 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


(5) ‘affair, matter, sli 39. 91 oe 
(6) narration. ory, ibid. Ar. pypbs, H. oma. 
(7) circumstances, DNNND) OOTP OA OPO MAI A MAD) 
pim Il. 38, 82. Ar. prop.’ H. o'pat oy. Palquera 
(p. 156) takes psap in the sense of premises, but see 
Vink Bae 
(8) attributes, I. 61, 92. Ar. yo. It is that which in- 
heres in substances. See also I. 1, 13, where it denotes 
an internal characteristic, as opposed to "NM AVN or oUut- 
ward appearance. H. also n>. See I. 73, 120. oriy 
Fas orN¥D] objective not only mental attributes. 
(9) element, force. II. 48, 97. Ar. “pn. 

555 pry universal I. 51,72. Cf. py and mbbo. Ar. xyods 
525s) V. payn pwd 
voxy by FDW py a superadded attribute i. e. a characteristic 
which does not constitute the essence I. 59, 88. Ar. 
anya oby xr uyo. See AD 72°. 

o>oqal ory V2 odd. 

WRI PY primary meaning. I. 21, 36. Ar. dinds ynbx. 
Cf. pwr >wo. 

FY V. Fay wow. 

AY nerve. III. 32, 45. Ar. axybs, H. axy 7 72. 

iS¥ design, purpose. II. 1, 12. Ar. »%7. See also I. 34, 55. 

OXY (1) substance, the ens per se subsistens or that which 
subsists by itself and lies under qualities (id quod sub- 
stat). It is therefore distinguished from py which in- 
heres in substance. I. 52, 74. Ar. natbs. Cf. Fanari 
on -Tji V.-2. (ATh! 332)... chip seal 2b le TG ee 
win LI O50. 
(2) atom. I. 73, 120. omoxy. Ar. AN). 
(3) a body, a thing. I. 52, 73. oxy, Ar. amide. 

"TH OXY atom. I. 73, 118. Ar. a_dx ~mibx, H. 775) oxy. 

VDSY" essential.” J (53; 075i" Seeonng erie ps1, 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 97 


niwSY (1) greatness, grandeur. I. 9, 26. Ar. Apby, H. vbyn. 
ymessclicce mm Livslo 30. Arent, Cr. lll15, 21, ay 
oxy TAApAM AIpY oxyn. H. no. 

Osynt to be substantialized or actualized, i. e., to receive a 
form which constitutes the substance or the essence. I. 
1, 12. Ar. amin, H. aAxy following the variant reading 
smu (Scheyer). See also I. 2, 4 where H. freely ombx> aw 
eel a a 

(py) INIA AP’Ya by his very nature. II. 36,78. Ar. » 
mnday bx H. inea ap ya. 

nme DYalenatutallye 11.36, 76. Are aoatoe yx *p, H. 
Ima Apr. 

cle eerclationgesl ia 12, 2285 MArt ) 730). 

mYY use, employ (an expression). I. 42, 61. Ar. Sxpynox 
H. younn. =In I. 23, 39. mwy. Ar. Soynox H. ooo. 

mwY use, exercise. II. 38, 81. Ar. A>weaonds, H. incorrectly 
mp. Comp. map. 

my a now, a time-atom. The Mutakallimun applied their 
atomism to time as well as to space and were thus led into 
curious paradoxes. I. 73, 117. Ar. 7® (nsix), H. ony. 
Seemalson lle l3 eo0mwhuere lH. has ‘yin. 

PNY V. pnyn ,vApnyn. 


5 


oppo’ philosophers, particularly the ancient Greek philoso- 
phers whose views were modified later by the Christians 
to suit Christianity, giving rise to scholasticism or hokmat 
ha-debarim which was followed by Moslem thinkers in 
developing the Kalam. The Geonim and the Karaites 
were influenced by the Kalam or rather by the Mu'tazilah 
while Andalusian thinkers ‘‘held on to the teachings of 
the philosophers’? See I. 71, 108., Ar. Apoxbpbs. M. 


98 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


sometimes uses the expression 75xNnD>N) poTpNDds ADoONdDdy 
(111. 54, 70, T. onan onotps apo en H. onetpa opwi> an 
o’amNom) and the question occurs where M. drew the boun- 
dary line between ancient and modern philosophers. 
Gorfinkle (Eight Chapters, p. 35 n. 3) states: The ‘“An- 
cient’’ philosophers upon whom M. drew..... are Socrates, 
Plato, the Stoics, especially Arist., Alexander of Aphro- 
disias and Themistius. By the “recent’’ philosophers 
M:. means abu ‘Nasri al-Farabi, ibn.oinals eee nies 
not altogether correct; for it seems that M. regarded Arist. 
as belonging to the ‘‘modern’’ philosophers. Thus in 
I. 71, 108. M. says: ‘‘They also selected from the opinions 
of ancient philosophers whatever seemed serviceable to 
their purposes, although the recent philosophers had 
proved that these theories were false, e. g. the theories 
of atoms and of a vacuum’’; and of course the reference 
is here to Arist. who attacked the atom, and the vacuum, 
so vigorously. Thus also Isaac Albalag (from a quota- 
tion in Kaufmann p. 509) remarks: ‘‘this is the opinion 
of ibn Sina taken from ancient philosophy (aampn mpDd>»DT) 
but the view of Arist. is that the one can give rise to the 
many. Thus Albalag also classes Aristotle under modern 
philosophers. The expressions minivan nan nxp in I. 74, 
128 (V. Munk) and opobvps jo ons in II. 4, 20 (V. 
Palquera) refer to ibn Sina. The term aharonim in II. 
19, 40 refers according to Abrabanel in his Shamayim Ha- 
dashim to Aristotle’s commentators, particularly Them- 
istius. Narboni also (p. 15b) speaks of Themistius as 
belonging to the Aharonim, but he apparently regards 
Aristotle as ancient. 

mweim mp wi>a7 name of Aristotle’s book known as Meta- 
physics, which name is a creation of his commentators, he 
himself using the expression mpwtn gtdodogia. CE. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 99 


Metaph. E. VI. 1026 a, 36: ‘‘but if there is an immovable 
substance, the science of this must be prior and must be 
first philosophy”. II. 4, 19. Ar. *wbs dppbaby. 

9D V. moor. 

m5 ,7125, principle. III. 17, 24. Ar. Atyxp, H. apy. See also 
IAL Ee yey 

15 void, vacuum. I. 72, 110. Ar. 555, H. 55n. 


IDB V. 7DDm, TDP] M7, TOM, Wm, 7D, TDDWw. 

mob absurdity, falsification. Introd. 9. Ar. tn. 

(DDD) O’PDSND interrupted, intermittent. I. 47, 66. Ar. 
myopio HH. oO pppi. 

yp) diye product. I. 69, 102. Ar. dion. 

ban nbdiyp purposeless activity, lowest of the four kinds of 
activity, viewed from the standpoint of aim. III. 25, 
38. Ar. nay byp, H. pn dyp. 

mw mip meritorious activity, i. e, having a good and attain- 
able purpose, ibid. Ar. jon 7) Sys, H. mNn p> dye. 

Po noiyp vain activity, 1. e., having an important but un- 
attainable purpose., ibid. Ar. Soxa Sys H. Sum sw dyz. 

pinw ndiyp unimportant activity, having an unimportant pur- 
pose, ibid. Ar. syd byp, H. pinw dyp. 

Sy (1) efficient cause (for the meaning of which see nby map). 
I. 69, 102. Ar. Syspby. 
(2) agens, doer. This term was chosen by the Mutakal- 
limun with reference to the Creator rather than First 
Cause which is the Aristotelian name, because of their 
belief in the constant coexistence of the Cause and the 
caused, which leads to the doctrine of the eternity of the 
Universe. The preference of the philosophers, on the 
other hand, for the term Cause is to emphasize the fact 
that the Absolute Being unites in himself the causa efficiens, 
causa formalis, and the causa finalis. See I. 69. 


100 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


3217p Syip immediate agens, immediate cause. (See 7217p 72D). 
Il. 12, 28. Ar. aapbs. Sysxpds. 

bypa in actu, actually, opp. to beroah. See bypa down. 

byp (1) act. I. 73, 120. Ar. dypbx. 
(2) a faculty or power to act, this faculty being used in 
a large sense including the psychological and the physi- 
ological processes necessary to accomplish a certain act. 
I. 51, 72. Friedlander’s translation “freedom” (i. e., 
of will) is therefore not exact. Some of the Asharites, 
here referred to by M., did not discuss whether the will 
is free or determined, but whether there is altogether A 
will causing a certain action. Their answer was negative 
because they denied all causality, but they nevertheless 
assumed a certain specially created will and power cor- 
responding to a particular action, which they term 7p 
qty; | 

sayno SYD transitive verb (Shem Tob). I. 67, 98. Ar. yp 
Saptigiate tpl. “ejgntyen ate 

bypn to be influenced, affected. I. 54, 81. Ar. Sypom. 

Sypnn passive, affected, subject to external influence. I. 55, 
82. Ar. dbypy, H. bya. See also I. 52, 73. nbypnn m>x 
Ar. ?>xypirds pods, H. nbyp mos. See also ibid. wes 


bypno, Ar. xbypy sansno xd. H. more correctly xd) 
byp) ared indir n> Sapp xin V. mbypz. 

O’¥5 many times, frequently. II. 44, 89. Ar. nya», H. omits it. 

ag Fb a) x inl ah 

“TID V. IMD jor, TD oxy. 

DO’ 5 individual beings, as opposed to minim. IIT. 16, 22. 
Ar. xn. See pon and  pbn jy. 

PID to analyze. I. 73, 122. Ar. 5xp, H. pmo. 

PVD ,pInD refutation, solution. I. 2, 13. Ar. “p. 

vIn" allegoric interpretation. II. 26, 52. Ar. b»xn. Pal- 
quera (p. 154) remarks; ‘The word perush in this place 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 101 


is to be understood in the sense of explaining the inner 
meaning of a word, not in accordance with its linguistic 
meaning. This is what the Mutakallimun understand 
by the word fa’wil”’. See Malter’s Saadya p. 234, and 
Munk a. |. It is ibn Tumart that applied the method 
of fa’wil to anthropomorphic passages in the Quran, 
while ibn Hazm before him looked askance at this method 
and resorted instead to grammatico-lexicographical ex- 
planations. See also .%3) ada mx ano) owe. 

OY win) a perfect definition, containing the genus and the 
species of the defintendum. I. 52, 72. Ar. ops nw. See 
eile: IE Sue ab 

IVA (1) simple, uncompounded. I. 72, 115. Ar. woady. 
(2) literal meaning, the zahr (Cf. bi). II. 30, 62. Ar. 
amxd. The sentence is omitted in H. 

OWED to abstract, create a concept—or form—from various 
percepts. I. 68, 100. Ar. ytmx, H. yon. V. www. 

nmOWwS V. Aww mr. 

MWY simplicity, freedom from all complexity, e. g., matter 
and form. I. 50, 70 Ar. fuxoads, H. owen. 

MND beginning. vbnmnnp II. 29,57, Ar. nanny, H. mbnon. 


8 


MINX Sabeans, who worshipped the hosts of the heavens. I. 
63, 94. 

Woe oabean, sl lle, 29.42. 

Seb) peculiarity, element. I. -76,. 132. Ar-) nmi. | 
e-iane point sm l4 700, etrall Ara-mmons, He axa 1D. 
(3) position; direction. See I. 5, 19. oryn we nd 0D 
j2 or pape (Read nxpi axa), Munk) nyp yay pa Ar. 773, 
H. wrongly npn. M. here refers to the Mu tazilite theory 
that sight can only be caused by an object occupying a 


102 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


certain ‘¢> or position relative to the seer, but as the 
Deity is beyond space-relation to any object it can never 
have, nor be the object of, a visual sensation. See my 
Space in Med. Jew. Phil. p. 119. Cf. al-Fudali in Mac- 
donald’s Muslim Theology, p. 344. “‘God is not seen 
in a direction, nor in a color, nor in a body, for He is re- 


mmoved {fom ‘thaty. 


Mp a social act imposed by one’s moral conscience. though 
not by any legal claim. Different from hesed which is 
excessive kindness. III. 53, 69. 


ea gE A hte) ony be fas 


MNS (1) form, i. e., the actuality or évépyeca of matter which 
is potential or dtvvayts. It is the essence of a thing, 
the dyos THs ovatas, that which gives being to a thing 
and its essential attributes. It is the formal cause of 
being. III. prop: 25. Ar. Anix5x: 


(2) star. See II. 9,25: MY D337 ONTp ONVkIT PA 7S: 
Strictly speaking however the term denotes a zodiacal 
constellation. See Narboni and Munk a. 1. Comp. 5m. 
Steinschneider in his Heb. Ueb. p. 531 mentions nx5x axn5 
or myaobs —msbs axn>. The term according to Narboni 
carries an illusion to the four faces of the hayyot in the 
vision of Ezekiel. 

MAAS TNS the highest form, in which all potentialities are 
actualized and hence is no matter for a higher form to move, 
the unmoved mover of all. I. 69,103. Ar. 4v5x5x avby. 

MIVvOT TNS imaginative image, that which has impressed itself 
on the reproductive imagination, and inspires love. III. 
49, 62. Ar. odds Anxdy. 

myay a8 (1) “natural form’’, immanent form or the indwell- 
ing moving cause of a thing’s gvavs. In I. 69, 103, M. 
speaks of God as the highest form and then cautions the 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 103 


reader not to assume “that when we say that God is 
the highest form for the whole Universe, we refer to that 
highest form which Arist. in the Book of Metaphysics 
describes as being without beginning and without end, 
for the form mentioned therein is a ‘natural’? (myav) and 
not a trandescendent intellect’. Munk in explanation 
cites passages from Metaph. VII. showing that Arist. 
assumed the eternity of any physical form ‘‘non pas seule- 
ment de la forme premiére absolue, ou du premier moteur.” 
This explanation is unsatisfactory. First, in the passage 
cited there is no reference to the highest form. Secondly, 
the insertion of “‘non pas seulement”’ in our text—which 
his explanation would necessitate, although he does not 
do it himself in his version—is unwarranted. Thirdly 
it is hard to see why the reader may not see a reference to 
the Aristotelian eternal highest form even though according 
to him other forms are equally eternal. I think, therefore, 
M. refers to Metaph. bk. II. ch. 2 where Arist. shows that 
the causes—including the formal cause—are not an infinite 
series, that there must always be a first cause, (this is 
indeed what M. discusses at length in this ch. 69), and 
that ‘‘it is impossible that the first cause, being eternal, 
should be destroyed.’’ Now M. maintains that his under- 
standing of the highest form as applicable to the deity 
is not the same as Aristotle’s conception of the first cause 
which, in the case of the formal cause, is the highest form; 
for as Arist. has just marshalled (in bk. I. chapters 6-10; 
see also his bks. M—N) a host of arguments against the 
Platonic theory of transcendent Ideas or Forms, proving 
that the universal is in the particular, he can mean by 
highest form only something immanent, a “‘natural”’ 
forme GfeiVetaph sbia1 2, echieg @LO0/Onaye/ se unatuterised 
principle in the thing itself’) but not something trans- 


104 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


cendent to justify it being a designation of the deity. Ar 
yay my. 


’ 


(2) “‘natural form”’ or form in its Aristotelian sense as 
that which constitutes the nature or the essence, opp. 
to nvpxoo mx or artificial form which is external. I. 
1, 12. See Sefer ha-Gedarim. It is equivalent to gurah 
minit, q. v. and opp. to accidents as in II. prop. 10. 

Sona xb aN pure or transcendental form. II. 12, 28. Ar. 
WIND oD ND ADS. 


MY TY generic form, i. e., the inner essential characteristics 
of the whole species, opp. to Temunah we-to’ar which is 
the accidental, external appearance of the individual. 
It is identical with zurah tib'it or Form in its Aristotelian 
meaning. I. 1, 13. Ar. Pynds Anydy. 

nvPoNby WN artificial or external form, appearance. Opp. to 
myay myx g.v. I. 1, 12. Ar. ysoxds danyds, H. nox 
navn noxdo also minx mV. 

no731 771% immaterial or transcendental form (V. $723). II. 
Aye 2Ooe Ar: SDINDD MS. 


MVNS7 NWS form of forms, the unmoved mover of all movers, 
God, -1).69,7 103% @ Ar. ai<°R Hiaasen 

1’¥ apprehension. I. Introd. 3. Ar. isn, H. Sow. See also 
Bake F2sy. 

1" conceive, apprehend. ix, I. 69, 102. Ar. jrnxm, H. 
oad by aby. See also II. 10, 26. -rmyw mod Ar. xn ND. 
wYetest inthbgal” Sein ial 


O71 formation. II. 10, 26. Ar. 10, 26. Ar. S5vn, H. rw. 


my>s Vo nn mys bya. 
Mos V. nm wo. 


]S requisiteness, name of the fifth argument of the Mutakal- 
limun for the unity of God. A dualism, they argue, im- 
plies that one deity requires the aid of the other for the 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 105 


creation, or the government of the Universe, and is not 
therefore perfect. I. 75, 131. Ar. “Wpnpxdn. 

(FJ) Bite. F149 «in addition to, besides. III. Introd. I. 
Ar. sod xpxxo oH. mo pos mbn. See also III. 47, 60. See 
also ...2 7aINd FWA Mp IwxT ATwx. 


P 


*Y’SIp Kabizi or as he is known among the Schoolmen by the 
name Alkabetius, as astronomer who flourished in the 
first half of the tenth century at Aleppo (Munk). II. 
24,50. Ar. -xapbs H. ox apbs mnoon bxyown. M. quotes 
a work of his named opmion nas Ar. aNyaxdss Adxp7, a 
treatise on distances. See also III. 14. 

Sispecoucamity wlll 14.920. 0 Ar: TypD, H. renders it here by on 
and at the end of the chapter by poy. Munk thinks it 
is a mistake for 2:23, but 22) is a Biblical root found in 
several words. 

bap V. mbanpo. 

map tradition. II. 39, 83. Ar. aKAxds. In III. 54, 69. 
Ar. Adiapn, 

Yap (1) to unite. III. Introd. I. Ar. pa yoibds. 

(Zetorcontain: ll 25, olay {xp Ar; yoin,) He oy ixapn’s. 
Yiap (1) union, reconciliation. I[I. 20,46. Ar. yoios, H. rand. 
(2) group, society. II. 40, 84. Ar. yotbs, H. 5on. 
Y21P9 composite, compound, I. 73, 116. Ar. yoino>sx, H. ranen 

Om. 

Yapn community forming, gregarious. II. 40, 83. Ar. yoann. 

DP V. Aotpn. 

Op eternal. i. e., beginningless. I. 51, 71. Ar. op. 

mMO1p priority. I. 52, 73. Ar. otpn>x, H. mop. 

OTP eternal, beginningless. I. 74, 128. Ar. op. 

MNIP beginningless; different from my}, q. v. meaning end- 


106 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


lessness. II. 28,53. Ar. 5m, H. odiyn moap. Ar. also 
oap>s: ibid. 

O7T)P cause. See II. 38, 82. DO NNND). DNTP OYIyD M37 A MIDI 
om Ar. A7SNm AISNND) ADtpno, H. oxson orMND DDTpW. 
Munk sheds no light on these three terms. Friedlander’s 
conjecture that ‘“‘the author perhaps means premises, 
conclusions and inference’’ has no basis at all. Crescas 
(a. 1.) says that mitaharim means posterior to godmim 
prior to howim; for taking mitaharim to mean events 
to come, how could future events to take place three months 
hence, help him to predict something to take place one 
month hence? To me however it seems clear from the 
context that there is no reference here to prediction but 
to a disclosure of an unknown fact, a knowledge of which 
is obtainable by means of a series of premises. The word 
godmim then is the same as szbbot qodmot q.v., 1.e., premises 
or parts of definition—from the Aristotelian standpoint, 
they are interchangeable—dealing with the antecedents 
causing a certain thing. The word mitaharim means 
effects. In the passage from Al-Farabi, as given by Cres- 
cas and Palquera in 1.52, where szbbot godmot are explained, 
the effects whereby a thing is defined are called, as by H. 
here, aamx». See also Narboni, 16a np. 3") owm MINS) 
OTA yo 89 onNnom yo 55 aNanm Rn. The word howim 
probably means accompanying circumstances. 

7317) 1p rational line. 1. 73, 118. The word pain as found 
in our text is a mistake (Munk). Ar. pom, H. anso. Accord- 
ing to Munk, 12979 and its Ar. us are used here in the 
sense of reasonable; but to my mind the terms may be 
taken in the sense of speaking, just as the Greek term for 
a rational line pynrés means expressible. Comp. PMZ. 

MW 1p equator. II. 11, 27. Ar. axmbs Sayo, H. ova pbina ipa 
ony opdn owa. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 107 


bwip true I. 2, 15. Ar. pn. The whole sentence is missing 
in H. perhaps because in Heb. it is unnecessary. 

aya ue) jel, IRL ihe Aye) oeVes i PONS Glalelay 
(2) fundamental principle, pivotal point. III. 54, 71. 
H. omits the word. 

pO a(yediameter, axis II) 24,,50. Ar. app. 

(2) diagonal. II, 13, 30. H. posds. See PMZ. 

mop SM radius. II. 24, 50. Ar. -yp Ax. 

O°) (1) demonstrate, confirm. I. 73, 125. Ar. nsann. 
(2) constitute the essence of, opp. to m>°8 which is acci- 
ental ovo eel en Oe AG, DIpD, Hy pnp. 

QO”) fixed, motionless. onyp. I. 56, 83. Ar. Anaxnbs H. 
omiyn. The sphere of the fixed stars surrounds and is 
therefore greater than the planetary spheres. 

niD”p stability, permanence. I. 11, 29. Ar. nyannbds, H. bpwin. 

(55) bpm admit, agree, make concession. 1% Spi, II. 24, 50. 
Ar. moxom, H. m0: V. coxoa dpn. 

ip (1) positive property. I. 73, 116. mvp, Ar. naodnbn. 
(2) acquisition. Al-Ashari denied that man is the cause 
of his actions which are at every step created by God. It 
is He who implants the will and the power and the action. 
Nevertheless, the action he creates corresponds to the will 
and the power previously created, thus affording some 
semblance of a theory of free will and responsibility; for 
though man does not initiate his doings, he acquires them, 
1. e, they become his by corresponding to the will and the 
power with which he was previously endowed. Aaron 
b. Eliyah in his Ez Hayyim p. 17, 115 designates it by nv, 
which Friedlander absurdly explains as “‘space to move 
about”. It means, like its Arabic original, gain or acquisi- 
tlonmeelans tee 2 Are oNDnOS 2s, Hea ay) Di. 

l’JpP (1) positive property, or quality. Ar. 4220, H. mp. See 
I. 73, 120. woyrzp sym, negative qualities, e. g., rest, death, 


108 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


blindness which the Mutakallimun regarded as objectively 
real as their opposites. Ar. n8oNbo>s ontyx, H. nvm nox. 
(2) orp, habits, qualities of the first class, termed by Arist. 
(Cat. ch. 8) é£es, i.e., permanent characteristics, intel- 
lectual or moral, distinguished from dispositions which 
are fleeting and momentary. See mos I. 52, 73. Ar. 
nxzbo H. mop. See also Munk I. 195, n. 2. 

}3P2 by acquisition, as distinguished from that which is by na- 
ture or innate (be-feba‘). II. 23, 49. Ar. saxonoxdnxa, 
H. pa. See yp. 

MiP¥YP noise, sound. II. 8, 24. Ar. Aypyp, H. prw bap. 

NSP mental inability or shortcoming. III. 19, 29. Ar. -nxp. 
In I. 34, 55 Ar. xpnbx. This term, denoting absolute 
limitation of the human mind, is different from hesron 
hokmah which is a lack of sufficient study. See III. 26, 39. 

Sp inadequate, limited. II. 37, 80. Ar. ~xpn, H. mxp. See 
“XPD. 

map contact. II. 4, 20. Ar. Atwrao H. -yyox »da. 

MA np contact. II. 12, 29. Ar. Aqwsrao H. mow. 

A7pn> contiguous. II. 4, 20. Ar. panpobs H. mar. 

anp probable, likely. III. 50, 63. Ar. anpndy. 

JIpa approximately. III. 50, 63. Ar. apna. H. yuo. See 
Mp yn. 

D’7P cornea. III. 25, 38. Ar. Ampdx. 

Wp ‘difficulty (lit. a knot). II. 2, 17: o-wp Ar. apy, Et 
nywip. 

WPT connections, relation. I. 54, 80. wvxannx, H. “wp. 


- 


TTS VV. ON AN. 

N71 necessary, opp. to ‘ober, possible, and nimna’, impossible. 
Ll. 73,/123 Ary ais Henn 

NIN 1 «sight, vision. I. 47, 66. Ar. cyabm. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 109 


TPR proof. IT. 15,34. Ar. Sxbanoxds. It denotes particular- 
ly inductive proof as compared to hegesh gq. v. which 
is deductive. See HTh. p. 165. 

ODNH/3 WS dialectic, in its Aristotelian definition, or reasoning 
on the basis of probabilities, i. e., general beliefs, rather 
than demonstrated premises. IJ. 14, 33. Ar. Sedanoxd» 
swn>sa H. yon yo msn. Cf. msm nbn. 

Caeaiey alent colic mee eee2 eet Ary 93.) A 9. ON4. 

op ipid> pr wN 1 the chief of the philosophers, i.e., Aristotle 
(384-322 B.C.). I.5, 20. Ar. Apoxdpds ovn. See worn. 

JW (1) preliminary study, introduction. Introd. 10. Ar. 
sindn. 

(2) first in time, though having no causative connection. 
See abnn. II. 30, 58. 

WI WRI gradually. IT. 12, 28. Ar. xvin xvix. V2 pes yn 
mews amin pes bwn. 

DPVNT V. owe oan. 

OWN component elements, e. g., substance and accident. 
IIT. 15, 21. oxy Anpam apy oxyn aw 55 OwNIT panm. Ar. 
wyxdbs axdbpim, H. rendering ots py> msm pm shows a 
misunderstanding of the word a yan. Munk calls atten- 
tion to the Kitab al-Ta‘rifat where this term designates 
substances to the exclusion of accident. One may also 
cite Siyalkuti on Iji III. 180, 7 (HTh. 217): b+! ple! 
als! lls Shel and Hwarizmi 143 (HTh. 334) states 
that ibn al-Mukaffa‘ coined the term ‘ain for the first 
category as well as terms for the other categories; the latter 
terms however were not accepted. It is not necessary 
however to assume that M. permitted himself to extend 
the term to accidents, as the expression }ysxdx axdpm 
means just the change of substances, i. e., to accidents; 
the latter part of the explanation oxy m7pom being a 
self-evident implication. 


110 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


MWR a principle or cause, implying no temporal priority, 
identical in meaning with hathalah, q. v. Il. 30, 58. 

37 plurality. I. 60, 90. Ar. cynsnby. 

Yyi)) “sduares alone Loe yarns. 

BAIN OV. mew own. 

~3vVm mn the not immortal vital soul, which is the cause of 
sensation and locomotion. I. 40, 60. Ar. »2xrnbs mobs, 
H. oyna mn V~. sonin we). 

M19 M7 the visual function (spiritus visius, é77iKOv mvedua) 
III. 25, 38. Ar. -axxadbs mrbs. See Munk I. Dio Lie ees 

nm «spiritual force or spherical emanation. III. 29, 42. 
Ar. 8m. . 

m2M7 spiritual beings, angels. II. 14, 33. Ar. y»xxmn, H. 
omits it. 

JAS Vee on ns 

Pa erp ila: 

PINT absurdity, opinn. II. 48, 97. Ar. nyxw, H. mar. 

Dilla. Cl). 1mprobability, [19.844 Anesty3: 
(2) space, pure extension, vacuum. pm N17) 8¥DI MPT 
opniiw =I. 73, 116. Ar. 7Kyax IX NO Iya, H. is pn ow 
opnay. By rehakim is meant the small vacua between 
the atoms. (Efodi). 
(3) dimension. I. 56, 83. Ar. 7xyaxds, H. orpmnrn. 

Maa Veen pa: 

a) iV es 

mapa bs AEs inpebaln py Sele ptal 

}?¥ imagination as opp. to strict thinking. I. 47, 66. Ar. 
bonbx 

niro 1 suggestions, hints. III. 8, 12. Ar. ns oxws, H. miro. 

ma mean. ia mens, 1421, 37) Ar nacpos, Hooamd> msssisea 
lewala. 

PS" will, which in the case of mortals depends for its motive 
upon external conditions, while in God it is independent 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 111 


and antonomous. II. 18,37. Ar. 4x58, H. ypn. This term 
is distinguished from bekirah which means intelligent choice. 
Cf. II. 48, 96: “It is He that gave this razon to the irra- 


11) 


tional animal and behirah to rational man The contrast 
between razon and befirah does not imply that animals 
outside of man have no free will (Comp. Friedlander’s 
version), for in III. 17, 24, it is explicitly stated that they 
move by their own will as man does. The meaning is that 
man’s will is intellectual, i. e., the result of conscious choos- 
ing (hence behtrah), while in animals it is instinctive or 
impulsive. Thus Shirazi (HTh. 174) speaks of 4! 
S$sI5 of animals as different from Gole>\ <b >: 
of man. Altogether, one should be on one’s guard against 
using, in connection with Maimonidean philosophy, the 
term free will which is misleading because of its special 
meaning, i. e., a will undetermined and unaffected by 
bias begotten of heredity and environment. M. merely 
endeavors to re-establish the connection between man’s 
will and his action, to reconnect the various links of the 
chain beginning with the mental will and ending with the 
accomplished fact, a chain broken into atoms by al-Ashari, 
so that the kasb theory (see gentyah) was vainly tried for 
the sake of bringing back human responsibility. It is 
against this kasb that M. remarks wanna 727 15 Snaw -nzan 
bo> in III. 17, 24 as previously mentioned. 

PWS PS the first will, i. e., the will of God. I. 66, 98. Ar. 
ss Awo H. pwro yen. This Will wrote the Ten Words 
without any instrument or organ. 

NS voluntary. I. 46, 64. Ar. “W5.. 

mp7 mp9 void. The assumption of the void, which forms 
the second proposition of the Kalam, was necessary in order 
to explain the possibility of movement. I. 72, 110. Ar. 
x55, H. op opp. 


112 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


p”’y’p heavenly. IIIf. 17, 23.. Ar. i>¥pbx. 

mw domination. I. 39, 49. Ar. dos nbs, H. vdrn. 

O’1W1 impressions, traces. II. 38, 82. Ar. aNAx, H. mms. 
Later in the same passage this Arabic word is translated 
by T. mnmpo and by H. oD. See nvyp. 


vu 


Saw V. nbsen Seow 

SNvIT to be used figuratively. I. 21,36. Ar. ~ynox, H. mono. 
H. has bxenn in I. p. 25. In H. p. 27, Scheyer is surprised 
to find i>pno1 for Ar. NVYYyNoN; but it is usual in H. See also 
aoxw Sywno. 

SY OV. ANY Nw ONY). 

mv VV. mmwn. 

aw (1) to become. aw II. 18, 37. Ar. axx, H. mvy. See my 
Space in Jewich Med. Phil. p. 64 n. 76. 

(2) ‘refers (L021, Gf. Are cuNy) Ele omni: 

a WA repeat TI, 747.5 VAT ee alee eer On inn een 

mW just, right, as distinguished from excessive virtue. nnw. III. 
39, 51. Ar. Abtnynds, H. -wrm nyt. Cf. Aristotle’s 76 
pécov or peootns. See II. 39, 83. 

NW balance, harmony. III. 10,13. Ar. Sxtnyx, H. Jono7 wr 
AT mimo yanxra. See also II. 39, 83. Comp. the Pytha- 
gorean maxim: “Virtue is harmony and also health and 
universal good and God”’ (Diog. Laert. bk. 8, ch. 1). 

OW affirm, regard. I. 73,117. Ar. pop. Elsewhere in the same 
passage H. has yo 07. 

o’nvw planes. I. 73, 118. Ar. mwodn. 

mIDY relative position. III. 32, 44. Ar. Amxw, H. map. 

Sov V. Soon bowy mbonvn. 

b:2w7 to conceive, consider. I. 46, 64. Ar. Spy. See also I. 
68, 99. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM phihe: 


bonwn III. 14, 20. Ar. boxn, H. qnann. See mbonvx. 

bow (1) mind, that which creates concepts or abstract forms as 
material for its reasoning. The Mutakallimun confuse 
it with imagination; for according to them the imaginable 
is thinkable and objectively possible. See I. 73, 122. Ar. 
bpy. 
(2) transcendent or incorporeal Intelligence; also called angel. 
I. 43, 63. Particularly, one of those Intelligences corres- 
ponding in number to the spheres which they caused and 
guide, themselves being caused, each one by the next higher 
Intelligence up to the First Cause. II. 4, 20. Ar. Sipydn, 
H. mbswno mono. See nibdal, nifrad. 
(3) odaw, I. 59, 88. ideas, ‘‘perceptions de Vintelligence’’ 
(Munk). See Kaufmann, p. 446, n. 129. Cf. mom») myn. 
(4) obdow, II. 6, 23. the Platonic Ideas, eternal archetypes, 
belonging to the supersensible world, of the manifold variety 
of the lower world of phenomena. 
(5) character, nature, the sum of the innate mental qualities. 
III. 17, 25. Ar. 7Anws, H. more correctly yan) mN72. See 
Malter in Cohen’s Festschrift, p. 253. See mawnn. 

ny>>w intellectual faculties. II. 32,67. Ar. npn H. aywp) mn. 

ads Sow the hylic intellect or the volts maOyrixos. The 
intellect before undertaking the process of conception is 
merely potential like the hy/e or matter and is in the same 
relation to the concept as matter is to form. I. 68, 101. 
Ar. ~xbyo Spybs H. orden spin apy Down. 

b32) bow separate intellect, i. e., the Intelligence guiding a 
sphere from which it is separate not in any positive sense, 
for a spiritual being cannot enter into any spatial rela- 
tions, but in the negative sense of not residing in the sphere 
as a function. II. 4, 20. Ar. prxpo bpy. Cf. D>w. 

375) bow separate intellect or Intelligence. See priate ala. = 18! 
2, 17. Ar. paxpods bpyds, H. mbaamn m>2vpm mmnon. 


114 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


Oyen p37 Sow the acquired, emanated intellect. When 
the hylic intellect creates a concept it becomes to that 
extent an acquired intellect; for the intellect is nothing else 
than the aggregate of its conceptions (sekel-muskal). 
This acquired intellect holds the same relation to the human 
being as God to the Universe; they are transcendent. It 
is also called ‘“‘emanated’”’ ne’ezal, because all knowledge 
is an emanation from the Active Intellect (see sekel 
ha-po‘el). 1. 72, 115. Ar. awenoods Spybs H. »apa down. 
See Munk and Friedlander a. 1. 


Syipn Sow Active Intellect, the tenth and last -of the Intelli- 
gences, having the threefold function of wedding sublunar 
matter with form, helping the hylic intellect to attain con- 
ceptions so as to realize itself, and emanating the ‘‘di- 
vine influence”’ or prophecy. The Active Intellect always 
radiates its blessings, but man and matter are not always 
ready recipients. I. 68, 101; Ssxypbs Spybs. See Sefer 
ha-Gedarim, s.. v. 

WRIT Sown the first intelligence created by God, moving the 
first sphere, the cause of the second intelligence. II. 4, 
20. bids dpyds. 

mow V. mbw. 


mbw indulgence. II. 33, 47. ob2x02 mbvm, Ar. aonbds, H. 
span. The same Arabic word occurs at the beginning of 
the chapter for which T. has—in most of our editions— 
ombw; but that, according to Munk, is a corruption from 
omby. See for the explanation of ——’ Munk III. p. 261, 
bie AE 


nonwn to indulge (V. mbw). III. 33, 47. Ar. 2pn. 
bby to negate.2 15) 34, 53) sAreragp, (he pia: 


ood negative attributes, in which alone man can speak of 
the deity. I. 58, 85. Ar. absobs, H. myno. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM as 


Toby negation. I. 58,85. Ar. abo, H. myyw. See also ibid. 
and I. 58, 87. mobw. Ar. absnobs H. pyno | 

cobw) odwrn constituting the essence, e. g., form; while accidents 
do not constitute the essence. I. 51,71. Ar. Svan, H. xbnn. 
See also ma‘amid, megqayyem. 

obw perfect man. The term is used in purely intellectual 
connections. Thus Introd. 3, III. 13, 16 mnbw, Ar. noox>x, 
pooxadx. But it denotes a man who has given due considera- 
tion to the moral improvement necessary according to M. 
for a clear thinking. See hashlamah. 

moby perfection or advancement which, according III. 27, 
41 is twofold: 1) pest moby (Ar. dix Sso5 H. anesan nozw7) 
is the first in order of time, though not in value, and con- 
sists of self advancement, physical, economical, and moral, 
so that with the resulting undisturbed serenity of mind 
one may attain to 2) poms moby (Ar. 1s bxoo H. apbwn or 
Sanat midwn) ultimate perfection which is of the mind 
only. “It is evident that this ultimate perfection consists 
of no deeds or virtues, but only of ideas’. (ibid). The 
basis of this division is his classificiation—Aristotelian in 
origin—of virtues into ethical and dianoetic. Cf. middah 
and ma‘alah. In III. 54, 70 M. proposes a fourfold classi- 
fication of perfection. 1) ppm mobw (Ar. Ap? 2NDD), 
property-perfection, i. e., accumulating wealth, owning 
slaves, acquiring power over people, etc. This kind of 
perfection is entirely external, the man remaining as he 
was prior to this perfection. 2) 51 mobw (Ar. N00) Deo 
H. > mow), bodily perfection, e. g. health and pnysical 
strength. That touches the person more than the first 
kind, but it touches only the animal in man. 3) mbyo nvobw 
myton (Ar. @posex Sxxp7x YNo> H. nvm mow), moral per- 
fection; but even this, expressing itself in social relations 
only Qndy par oN pa pr ars D219 nN 7D), is a social ex- 


116 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


pediency and does not concern man per se. The highest 
perfection is 4) *noxm wut nyedwn (Ar. »p pds -uxowds Sxnsdx 
H. anansn mnoxn moder), truly human perfection, i. e., 
obtaining true metaphysical ideas, which alone consti- 
tute ha-taklit ha-aharonah or the summum bonum, wherein 
lies immortality and whereby man is man (jNowNdS NAD 
jNDIk Where again H. missed the emphasis on ]XxDIN and 
translates }IN2 O78 OINT NIP] Aaya). 

widow (1) Trinity, as believed by the Christians. I. 71, 108. 
Ar. mbsnbs. 

(2) triangle. I. 3, 18. Ar. AdAnds H. merdw. 

OW there, in the sense of aA 1. e., used as an expletive, as in 
our phrase “there was once a man”. II. 19, 39. Ar. 
on. Omitted by H. 

DW expression (not merely ‘‘name’’), phrase. II. 45, 90. Ar. 
nox. Omitted by H. | 

wb OW the Tetragrammaton. I[. 61, 91. Munk thinks 
the Heb. name signifies “le nom de Dieu distinctement 
prononcé”’, while according to Friedlander it means the 
‘‘separated name’’, i. e., the name applied as M. says, 
exclusively to God. 

DD” pr nda mow expressions that do not affirm, negative terms. 
I. 58, 86. Ar. a>xyno bs soos H. odd orxw mow P. 
Davy orxy nwa. Cf. the term pbynobs in I. 52 rendered 
by T. (p. 72) oa nnasnm which was corrupted to oa 2707 
(Munk). H. renders there od>Dv07. 

bse min figurative terms. III. 8, 12. Ar. A7xynDD NoDK, 
H. mowo mbxwv mov. V. dro. 

DannwW mow V. »Annwn. 

O° Nivaw derivative or adjectival names (e. g. gaddig from gedagah 
Efodi). Such terms, implying an attribute and a necessary 
substance bearing it, involve plurality and therefore can- 
not be predicated of God, except to indicate that He is 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM ss hes 


not wanting or defective. I. 61,92. Ar. Apnvnds xooxds, 
H. on mov. 

PWR OW a “first term’’, one denoting something literally and 
in its primary meaning. Opp. to shemot mush’alim. ITI. 
8, 12, Ar. dix dxno. Omitted by H. 

Dow V. vown. 

yovY hearing. youn win the auditory sense. I. 47, 66. Ar 
yoobs soxnn H. youn wan. 

yowr IBD P~yabn yown Aristotle’s Physics, called quack? 
akpobaots or physica ausculiatio. II. prop. 25. Ar. 
yroods axnd I. 73, 117. Ar. cyavds  yxnobdy. 

WiioY expression, usage. I. 67, 99. Ar. *"4Nxn. 

mv V. own. 

nunvri transformation, a qualitative change. II. introd. prop. 4. 
Ar. absnoxbs H. Swan ow. 

~2Y a second, one sixtieth of a minute. I. 73, 117. ovw 
Ar. 7?INn. 

nviw dualism. II. 1, 15. Ar. Apunbs. H. renders strangely no. 

Ww V. “7ywn. 

YW (1) value, importance. III. Introd. 1. Ar. 1p. Munk’s 
rendering ensergnement does not seem justifiable. 
(2) proportion. II. 36, 76. Ar. -Nips, H. Jy. 
(3) magnitude. See ba‘al sht‘ur. 
(4) decree, divine command. III. 34, 47. Ar. sapnbx, 
H. mynn. 

aye lomeclass,secatcoory. = ll), 13,31) “Ar; as3. 
(2) supposition, opp. to ‘amittah q. v. Il. 13, 30. Ar. 
sapn H. nyw. So Munk. I think however that the word 
may mean “implied or virtual meaning”. That is, dur- 
ation expresses only a secondary sense or an implication 
of time but not its direct and essential meaning. See 
zeman. Perhaps sha‘ar is a mistake here in T. for she'ur. 


Mins Ar WAZ jeand). 


118 PHILOSOPHICAL TERMS IN HE MOREH NEBUKIM 


YDWv emanation, a spiritual influence emanating from God and 
the Inteligence (see sekel) particularly the lowest of 
them, the sekel ha-po‘el q. v., an influence as_ baffling 
to the human mind as the source whence it comes; over- 
flowing constantly without any particular goal into all 
directions, ‘“‘informing’’ hylic substances and hylic minds. 
and imparting prophecy to one prepared to receive it. The 
distinctive feature of this emanation as compared with 
the action of a corporeal being is that it does not work 
by contact nor through any contiguous medium. See II. 
12, 29. Ar. pods 

Tbs y5W divine emanation. See shéfa’. II. 37, 80. Ar. 
mdxbsx pds. 

Sow YDw intellectual emanation. See shefa‘. II. 37, 80. 
Ar. *>pybs ppds. Munk, and Friedlander following him, ex- 
plain the term as meaning the emanation from the Active 
Intellect, but it may be that the word szkli attempts to 
describe somewhat the character of the outflow. Cf. 
12, 29. 70D Ypw "WR Sovn yawn >. See mypwn. 

37” Chwolson, on the basis of H. translating sefer-ha-nerot 
who evidently read al-surug, thinks that the book referred 
to is Kitab al-siraj on magic by Yahya al-Barmeki III. 
29, 423 acwn app Ar. anpbs axn>. See however, Munk a.l. 

(ww) ww to lay down as a principle. II. 24. Ar. dxx, H. 
30’ wr apyn. See II. 41, 86, wwin. Ar. dyxn. Omitted 
ibe 

ww principle. II, 14, 33. Ar. byxbs, H. apym. See also II. 
22, 48. . 

nywaw fundamental. III. 35, 48. Ar. i>xx, H. mmo. 

o’waw the Mutakallimun. I. 71,109. Ar. yP>.xxdbx, H. onacte7 
op ya. See also l. 73,116. oaten NDDN Ap ’y yAw O77 Np. 
Ar. ywoosxdx, H. onp yn bya. One can see from these quo- 
tations a difference as to the exact meaning of }y>ixx which 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 119 


is applied to the Mutakallimun. T. seems to take it in 
the sense of the fathers of the Kalam, and H. of dogmatists. 
Among the commentators, Narboni (p. 17 a) thinks the 
name is due to the fact that ‘they believe that atoms 
are the roots of material bodies”. Efodi says that ‘they 
were called shorashiyim because they believed in atomism 
which is the root of their false ideas.’’ Joseph Caspi 
thinks it means dogmatists, i. e., the Mutakallimun 
who dogmatically advanced unsupported views which were 
authoritatively received by their disciples. Scheyer 
thinks it means those that followed the principles of Mo- 
hammedanism, to differentiate them from Christian thinkers; 
and Munk: “they that tackle the roots of religion in- 
stead of the branches, the fundamental rather than the 


? 


secondary.’ I take it with H. as dogmatists, in the sense 
of thinkers about the roots of religion, as opposed to philo- 
sophers: Comp. Jse¥! «le which means (see Lane) #s 
ol dseVl. The term o5)5e9! is also found in this 
sense in Iji, Kitab almawakif, I. 260, 9. (HTh. 128). 
See also Cuzari V. 15 where Judah ibn Tibbon correctly 
translated }y5ixxbx—which term, we learn, was more popular 
among the Rabbanites than the Karaites who preferred to 
say oxdodx aby axnyx—by moNT wow DON. 

FY) Ww “root and branch’’, i. e., prohibited intercourse be- 
tween parent and offspring and ramifying relations. See 
III. 49, 62, Ar. yop) byw. H. also pyr apy. 

ANW V. Amwn Din, Mpnnw7, AMwo ANwo, DSNNwD, AMwD nyr. 

FAnnwaa by homonymity. II. 19, 40. Ar.  4Nonvea. Cf. 
I. 35, 55. own Annes. 

Fn’ (1) association. J. 61, 92. Ar. ADWw, H. menw. 
OyMsimilanity we lllee20,530. Ar aoaNvp, 9 menw: 
(3) homonymity (Ar. qNanwx, homonymity) pny 77 TyoN ON) 
bsanm a> ova sin (Ar. ADaNwobds, similarity) synen > AYN Ow 


120 PHLOSIPHICAL TERMS IN THE MOREH NEBUKIM 


innoxa III. 20, 30. Cf. for a similar definition of shittuf 
1. 35, 56. paya mpbnnn oy ova nwa. Often shittuf ha-shem. 
Sea tie SUS aa ode 


Psy FN similarity of meaning. II. 43, 89. Friedlander takes 
it in the sense of homonymity. This is a mistake; for 
homonymity, as M. points out clearly (see shittuf), is only 
a verbal resemblance with a difference in meaning (amuittah 
or ‘inyan). Ar. -yo JRanws. H. wrongly nw pay. 


masn Thabit ben Korra, Arabian astronomer of the ninth cen- 
tory eC Vink oe a 24 ee AT ashe bee ies 


SNM (1) “attributes .le052) fArs psalm: —19. Attributes 
may be divided into four classes: 1) definition or perush 
shem, 2) partial definition or kiyub, 3) a non-essential quality 
or ‘inyan yoge’, migreh, 4) a relation or yahas. The 
first is inapplicable to God, because a proper definition 
must give the anterior causes or szbbot godmot q. v., and 
God is the cause of all; the second is inapplicable because 
a part implies plurality; the third because a quality re- 
quires a substratum and hence again implies plurality; 
and the fourth, because space and time relations involve 
corporeality and other relations imply comparison and 
hence similarlity. There are however two other classes 
of attributes which are permissible and used indeed in the 
Scriptures: negative attributes and those denoting ac- 
tion, because they do not describe the Divine essence. 
(2) in general, description. I. 9, 26. indyty imoxy qin Ar. 
mnovy Apx, H. pp. Instead of ‘agmuto in T. we should 
read, I think, on the basis of the Arabic, ‘agmato, i.e., 
his majesty. See also I. 58, 85...... sin m>Swa ‘mn own 0D 
Ar. 98), H. pp. We should read fo‘ar (in the sing.) as 
being more grammatical and more in conformity with the 
original. See also  7xm) AVON. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM eh 


“NIN the substratum, to which an ‘atribute is attached. I. 
Biel Ar. , SIDON: 

DY DANN essential attributes as distinguished from attri- 
butes of action, which do not refer to God’s essence. There 
is disagreement about some attributes, such as_ hearing, 
seeing and speaking, whether they should be counted in 
the category of action-attributes or essence-attributes, 
but all attributists agree on life, power, wisdom and will 
as being ‘“‘essential’’. See I. 53, 77, and Abrabanel 
a. 1. Ar. ?nxtbs nypxbs, H. mpatny. In H. p. 80. We find 
nyosy ni. M. thinks (I. 56) that these attributes can 
be predicated of God only homonymously. 

mbiyp ->ANN action-attributes which, not describing the divine 
essence, are permissible with reference to God. These 
are the thirteen middot God communicated to Moses. 
I. 54, 80. Ar. sP5yp mepx, H. odypo moo. Sharahras- 
tani also speaks of cli! clas and bsi/] clave, See Arab- 
ic text, p. 4. 

odo w orn negative attributes, describing not what He is 
but what He is not, which is all the human being can know 
I. 60, 90. Ar. abobs nxexds, H. ayn on. 

)N the inner or the allegorical, as opp. to the literal meaning. 
Cf. ba‘ale ha-tok. See for the school of Innerites or Batin- 
ites by, by and ano) ,wwp I. Introd. p. 7. and 8. Ar. ]os2, 
H. op pn 

FS UNM Oriel 2 oe AT a as Le aX: 

stdin conclusion of a syllogism. II. 38, 82. a>im myoapla 
713,070) Ar. 395) ymin, H. pawno nadin which is probably a mis- 
prnt in which the book abounds, unless the Arabic 
expression should be regarded as hendiadys. Cf. Introd. 
LOMEAT ee) 

PN scriptural. II. 5, 22. Ar. cyw. H. main 31 Ni. 

(onn) V. abnon. 


122 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


a5nn anteriority. It should not be confused with hathalah 
which denotes no time relation but logical causation. II. 30. 

ania nbonn primary meaning. I. 11, 29. Ar. yx bis, H. nbnn 
p22. 

mi>iann artifices. mbyanna 720 Book of Artifices ‘containing as 
it appears ingenious inventions relative to different branches 
of the science of mechanics (AAI ee) particularly 
hydraulics and pneumatic machines, based on the hypo- 
thesis of horror vacut’’—Munk I. 73, 118. Ar. asns 
bombn. 

navn nbonn superficial thinking. I. 2, 15. Ar. 7x5 bine © Leis 
opp. to hitbonenut. See also I. 52, 73. 

yoon yirya ndmn superficial thinking. I. 2, 14. Ar. Sxosa 
amin) musi H. apn onbaa yobs axa ypmawno ndnna. 

o7nnn the four elements. I. 30, 59. Ar. pods, H. wp 
munow. See yesodot. | 

m2n like the Arabic ‘+4! ©, means literally the science 
of form and therefore signifies geometry as well as—and 
more commonly—astronomy. Perhaps no. sharp line 
was drawn between these two branches of the quadvivium, 
for astronomy may be regarded as a special application 
of geometry. Hence 1) astronomy 7Anonn -vyiya. II. 8, 
25. Ar. Px 7>x Toxds 
2) geometric form. II. prop. 22. Ar. bowbs, H. mann. 
See also II. 19, 39. 
3) habit, the Aristotleian és. I. 52, 73. Ar. Asn. Cf. mon. 

m2n end. mbon xb bx ad infinitum. I. 73,124. Ar. xb cx 
xm, H. mon prd sy. 

mbon (1) final cause. Cf. n»bon nao. I. 69, 102. Ar. edn. 
(2) end mon bya, finite. I. 73, 124. Ar. ovyds omann 
H. mbon 1 prv. 

noa 1b m bon VS potentialy infinite, i. e., infinitely divisible. I. 
73, 124. Ar. #pbxa md fem xd. 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 12s 


Mm ppa b mbon YS accidentally infinite, 1. e., infinite in succes- 
sion, e. g. time. It is called ‘“‘by accident’’ because it 
is not essential to the given magnitude. I. 73, 124. Ar. 
payosa ad xm xd. 

nybanz moan the ultimate final cause. The series of ends which 
inspire all manifold movements are traceable in the last 
analysis to a yearning to do the divine will which is the 
essence of God who is therefore the “‘end of ends’’. I. 
69, 104. Ar. meds Apr. 

anans mbon (1) ultimate final cause, i. e., the cosmic purpose. 
Both according to the Aristotelian theory of necessity 
(hiyyub q. v.) as well as Jewish creationism, no species on 
earth, not even the human species, can boast of being 
the cosmic purpose. Cf. mnvsn mon IIT. 13,17. Ads Ae. 
(2) summum bonum, the highest good which, according 
to M., is intellectual development, gaining ideas about 
the supersensible world (nymbsxa nynox my) whereby man 
becomes immortal. III. 54, 70. Ar. A5xN5x Ads. Cf. 
shelemut. 

mn> mban end per se, something aimed at for its own sake, 
not asa means. It is opp. to haga'ah. III. 54, 70. Ar. 
ea, H. mapy modw. It is called more fully ama mon 
yoxya Ar. amst> fps, H. wxyd poo ws o> mobwn mbon 

anwsi mdSan immediate final cause, i.e. the purpose of an in- 
dividual, which is the production and the perpetuation of 
the most perfect form in the species. III. 13, 18. Ar. 
nds tpeads. Cf. anon mon. 

mn See mbnn. 

Tn See tonn, Won. 

NM) IN accidental external appearance of the individual. 
It is identical with zurah melakiyit and opposed to zurah 
tibe'it or gurah minit q. v. I. 1, 13. Ar. ponds Sows, 
H. msm mann. 


124 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


m719N compensation for suffering. III. 23, 35. Ar. py, H. 
Syn. Comp. Razi’s theory of —#ss (HTh. 216). 


nin perfection, mom mobw II. 36, 78. Ar. oxon. According 
to Najafi (HTh. 285) ¢Y! denotes bringing about es- 
sential perfection while JUS) refers to accidental per- 
fection. 


pYyvoMN Themistius, the ‘eloquent’? (317-387?) author of some 
paraphrases of Aristotle. I. 71, 109. See ppp. 


mn See nnn. 


myin motion. Ar. AD7n, (kiynocs), II. prop. 4, 5, 6, the en- 
telechy or the process of change from dtvayis to évépye:a, 
from potentiality to actuality. II. prop. 4-6. There 
are four kinds of motion: 1) substantial, 1. e., origination 
and destruction, (oxym 7oNoa Ar. am>x Adipn -p); 2) quanti- 
tative, increase and decrease (p27 7oNna Ar. oDdx sip ©, 
H. mon 79x02); 3) qualitative, i.e., alteration (mMD°N7 WNXD3 
Ar. *p>>x Adipo °b); and particularly 4) spatial motion, 
(MINT ToNDa Ar. pros Adipp pe, H. ps awxna). This follows 
Aristotle’s division of weraBodn: 7 KaTa TO Ti, KATA 
TO ToooV, 7 KATA TO ToOLWWY, 7 KATA TO Tov. See Phys. 
VIII. 7, 260 b. 26. The first, 7 xara 7d Ti or birth and 
destruction, Aristotle does not admit to be motion, in 
Phys. V. 2, while elsewhere, e. g. in Phys. III. 1, 201 
a 9 it is spoken of as motion. See Zeller’s Arist. and the 
Earlier Pertpatetics I. 423, and Munk a. I. 

M22 Nywn motion due to an external force, e. g. an apple 
thrown upward. II. prop. 6. Ar.  op>xa Adon. 

pona MYiIN motion as part, e. g. the motion of a nail in a moving 
boat. Ibid. mbxa Aoan, H. pivna as well as pbna. It 
is a form of accidental motion. 

Mpa AYN accidental motion, i.e., that of an accident of 
a moving thing. Blackness moves accidentally with a 


PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 125 


moving object. Ibid. Ar. yayosa Sonn. See 4.256 Sie 
in Jurjani’s Kitab at-Tarifat, 89. 

ehapinb febeh pial Woe yahy 

OSYIA 7YIIN essential motion, 1. e. when the principle of motion 
lies in the thing moved, e. g. free movements of living 
beings and natural movements of inanimate things like a 
falling apple. Ibid. Ar. mytbsa doon. See *,*!5 AE es in 
Jurjani’s Kitab at-Tarifat 89. 

np) YIN locomotion, as distinguished from other kinds of 
teninane.g'. Vv. LL, prop. 26. eAr. W3NSDON BDIN. 

mw myn (read perhaps myy) error. III. 22, 33. Ar. Sxd% H. 
myv. 

nian gentleness. III. 33, 47. Ar. poss H. mo nn. 

FTN text (i. e., of an author from whom M. quotes directly 
instead of epitomizing his ideas). See the phrase y71n m1 
yaaa II. 19, 42, after a direct quotation from Arerroes’s 
rendering of De Coelo II. 12. Ar. y3, H. “127. See also 
II. prop. 25; and I]. 20, 45, (where F. translates wrongly 
Mine short"); sll. 24,50" (preceded by pwn ma); and II. 
15, 34 (where the quotation is preceded by 0°27 7 ANS NAM 
ww mr; Friedlander translates wrongly by ‘‘contents’’) 

DNwN torrid zone. oxwn odpxn III. 29,42. Ar. oowds mbps for 
which there is a variant oxwbx, Syria, which leads Munk 
to correct T. to read onvn.. H. *axm pre. 

nv2wn geometry, I. 34,54. Ar. AomA. According to Scheyer 
(H. I. p. 51, n. 2) the term is derived from the Arabic 
‘‘to measure by the span”. See also Guttman’s introduc- 
tion to Hibbur ha-meshihah weha-tishboret, XIII. But 
see PMZ. At all events, that term is equivalent to hand- 
asah which obtained Hebrew naturalization after the term 
tishboret. See Il. 72, 115 (nmawna ODN "5 OTT WNW 7D WN DW WD 
py? ona7. The parenthetical words are T.’s explanatory 
remarks for the new term mehandes, which by the way, 


126 PHILOSOPHICAL TERMS IN THE MOREH NEBUKIM 


H. refused to recognize as a Hebrew word. See also I. 
53, 70; 

Nn” pwn erotic. n»pwn nyun erotic motion, i. e., the movement of 
the spheres, due to their yearning for their respective In- 
telligences. II. 19, 44. Ar. pwox ADIN2x, H. nppinwe Ayn 
N5D). 





v ae ne r 
=(y a 
‘ 
5 ? a ae } 
‘al 
F “i 
~ “h 7 ay 
j i as 
’ if 
lid 
~# v4 
i at 
i eo Bua pl 
J 4 
' Ps 
PPA A 
é 1 i ee 
ie 2 
. r 
Hid» 
‘ 
i 
o ¥ 
ees 
y * 
ers, , 
‘ 
y ‘ 
- 
e Ming 
‘ 
1A 
' iy 
98 
’ 


a 


5 if. 
. “wos Ory 
Tad ' ae ' 
i ’ “RK 
, 


eS 
774) 
i i 
i] 
' 
\ 
© w” on 
f 
* 
( ‘5. ; 
oe ve 
i 
ae » | 
' 
‘ 
i ‘ 
‘ td ee 
: n't 
! © 
4 
art 
| 
t 
cy j 
r 
‘ 
head ‘ 
sae - 
¥® 
A 7) Os 
’ if sa 
% a) 
| ne” > } 
i y 
g 


_* a 


= 


= ive 
“4 - 


> 


i] 





NOTES BY PROF. LOUIS GINZBERG 


pYwsS7 OIDs. Comp. onas wei Negaim 6.7 in the sense of ‘points of the 
limbs’’, in Baba Kamma 93a however ‘8 '7=o53n. 

niamns. Comp. Gabirol ed. Davidson p. 87 4nnm, 4nmmxa. Abraham b. 
Hiyyah anwna nan, Introduction and paragraph 21 uses it in the sense 
Olga iii; 

ms Albarceloni ayy 'p wp 82: moxm and the quality. 

MmNUYS In Babli the regular form is xopxsx with x while Yerushalmi has 
mayoO'N resp. mnvoN. Comp. Krauss, Lehnwérter, s. v. 

pods dioganal is found several times in the Tosefta and is quite frequently 
used in the Babylonian—but not Palestinian!—Talmud; comp. the refer- 
ences in Krauss, Lehnwérter s.v. Sefer Yezirah likewise has it, while Abra- 
ham b. Hiyyah in his »pmvon man uses besides posbs (paragraph 13) also 
the Arabic equivalent -wp. See further below s. v. wip. 

nimox. Comp. Albarceloni ayy 'p wp 179 abn onn wm: and this is the 
main principle. The same author remarks on page 217 with regard to 
mox wow of the Sefer Yezirah: www on mom. Comp. also ibid. yaw 
ownwa mox. On naood ox comp. Halper, Zeitschrift A. T. XXX, 102 
and see further Responsa of Alfasi No. 1 who is of the opinion that 
naion> ox means there is support for etc. 

mnox (1) Comp. Albarceloni vyy 'p wp, bottom pnoxn ya people of 
the—true—religion. See further Rabbenu Hanannel bxun Sap 35. 

MVS (2) Comp. Ibn Ezra xr mo” f. 30a mnox dogmas. 

mos Comp. Zunz Synag. Poesie 628 and Nachirag 66 who gives many 
references for the use of the word to which might be added many more. 
Comp. f. i. Responsa of the Geonim ed. Lyck, p. 4, 9a; Hadassi, bi5ux 
26d and 31a; Maimonides, Yad, Yesode ha-Torah’1i.1. As far as I 
can remember the absolute form is never used. 

m8 Comp. Albarceloni py” 'p wine, nvixn space. 

wis Comp. Albarceloni pyy 'p wip p. 179 wn» human. 

Ms longitude frequently used by Maimonides; comp. f.i. Yad, winn wp 17,3. 

nynma Comp. Albarceloni ayy 'p wp p. 179 sna belonging to the animal 


nature. 
129 


130 NOTES BY PROF. LOUIS GINZBERG 


myna Comp. the Responsum of R. Saadia in pry yw p. 8a, n. 54; myna cn 
two criteria; nyna) and the criterion for him is. It is however possible— 
though not probable—that this Responsum was originally written in 
Arabic and later translated into Hebrew. 

myna free will; Comp. Hadassi 52yx 20a and 20b. 

bya The phrases Sua byp ar px) is modeled after the talmudic bya Syp; 
comp. Baba Mezia 30b. 

pa bya litigant is tannaitic as well as amoraic; comp. the references in Aruk 
ed. Kohut s. v. 

orn bya very frequent in the Talmud; comp. Dictionaries s. v. 

myn bya In Talmud and Midrash p>yn $y3—the singular does not occur!— 
the students of the Torah i. e., the scholars, are contrasted with 
nixo ya; comp. dictionaries s. v. 

N72 to create ex nihilo. Comp. Ibn Ezra on Gen. 1.1: ox owrDA os 
3) OINNT Os obs 87371 INDY) ...PRD w” syximd mk Iw, 

m2 Comp. Maimonides, Yad, Deot. 6.1: ots dw inva 77 it is the na- 
ture of man. Comp. further below s. v. yap. 

37) (1) class. Comp. Albarceloni ayy 'p wp 153 moxdon a1 bs otKn mby. 

11 (2) definition. Comp. Abraham b. Hiyyah wpm pm 1b and 2a ota 
the definition of man, yA 47) the definition of matter. 

FN) material body. Abraham b. Hiyyah wpm qm 2a: nx Son Aa a RxoM 
78) poy) am NIT mxxom comp. further; Maimonides, Yad, Jesode ha- 
Torah 2.5 and 5.4. 

FN) (2) essence is talmudic; comp. expressions like py ,m2om vpn AN DN 
you bw mp ,vi bw; comp. also the Aramaic sqnyt xp and the techni- 
cal term xpy the main subject. 


1H bodily. Comp. Albarceloni ayy 'p wp 153 wn we? NIA Pym. 

“mn (1) affirm. Comp. Abraham b. Hiyyah 36a: >) > Aw DOAN ON ps) 
and we do not maintain that etc. 

M71 etymological derivation is frequently found in the writings of the old 
grammarians; comp. f. i. Ibn Ezra sm new on mp dy ony. 

15). On the different translations of the Arabic JO821 ANY comp., Bacher 
Die Bibelexegese Mose Maimuni, p.9, note 1. Comp. also Ibn Tibbon’s 
translations of onon nnn apxo 8b: anpn mb, while in his translation of 
the Dalal he uses »b) and snp). See further Hadassi, by2y~ 31d 
No. 66: amo anos. 

OW. Samuel Ibn Tibbon very likely followed his father who frequently used 


ow) in his translation of Saadia’s Al-Amanat. There can be however no 


NOTES BY PROF. LOUIS GINZBERG isi 


doubt that Judah was not the first to introduce this word into Hebrew. 
Hadassi who wrote his book b)>vx almost half a century before Tibbon’s 
translation of Saadia—the exact dates are 1148 and 1186—uses py) not 
infrequently. Comp. f. i. 31b, bottom. 

a7 The Word (= Revelation) is tannaitic as well as amoraic; in talmudic- 
midrashic sources frequently personified. Comp. Bacher, Terminologie 
Kandihisssy, 

3270 xbo427. The literal translation of ow xb 10 w is: 197 xdby Jat but 
Tibbon wished to avoid ambiguities. 297 xb is the name of a place 
mentioned in the Bible (II Sam. 17.27) and | xby might further be 
read as “1 xb the fulness of a word: 


PT (1) is Biblical as talmudic while pq (2) reason is found only in Talmud 
and Midrash in which sources it is used in the sense of argument. 

*72T comparison. Comp. the famous Responsum of Hai Gaon in Res- 
ponsa ed. Lyck: No. 98 yp wp. 

nuvnt (3) very often used by Albarceloni in his sx 'p wp; comp. 2, 26, 
57, 76, 77 and in many more passages. 

mY knowledge based on intellectual conception; comp. Maimonides Yad, 
Teshubah 9.1: ans) m0) AYT 3. The use of myst in the sense of ethical 
disposition is tannaitic; comp. Sifre Zutta 27.16. In the translation of the 
title nytpnxds) niwonds by myn mnox Judah ibn Tibbon uses my in 
the sense of religious beliefs and myox stands for philosophical! doctrines. 
As far as I know Judah Ibn Tibbon found no imitators in the strange 
use of these two terms. 

MONT belief. In tannaitic literature mx is found but not mnox, and perhaps 
monn is a scribal error for myx. 

771 statement. Comp. Dunash in wnt nawn ed. Filipowski 5b: oyiym do) 
MwA 87 ANP) ,ToNw jan won 127 55> opoNDN. 

]V7 logic is perhaps used by as early an author as Dunash who writes: 
oan yan nnw jyima yy ox°2; Comp. wnt mawn ed. Filipowski 31. Comp. 
however his introduction 6: yy1793 ow on PR where jy cannot have 
the meaning of logic. There can however be no doubt that Ibn Ezra 
was acquainted with this use of qm; comp. xno no 14a: jin noon 
Saadia, Introduction to ymax 53 bottom as well as Gabirol mobp an> ed. 
Davidson 84 use jy only in the same sense as it is found in the Bible. 
On yr in the Talmud, comp. Ginzberg, Unbekannte Sekte, 70-71, and 
Journal Bibl. Lit. XLI 131, note 40. 

m7 created; comp. Gabirol maby snp ed. Davidson 83:—mn $5 wm. 


$372 NOTES BY PROF. LOUIS GINZBERG 


mI7 preparation very frequent in the Talmud; comp. dictionaries. 

yr comp. Abraham b. Hiyyah’s lengthy discussion on »Syq in wp qyin 2a. 
See further Albarceloni py’ ‘p wip p. 270, line 2 where the text is corrupt; 
read: »>ymbx apn instead of » 5 5x) amin that does not make sense. 

M0737 geometry, mathematics, frequently used by Albarceloni; comp. 
myx 'p wp 65, 143, 159. The participle form mono is found in the 
Babylonian Talmud; comp. Aruk s. v. mm who knows also the later 


form p77. 
miayn (2) Comp. Saadia Alamanat II, 84 (44) mbdx 0 ww, in Hebrew maya 


pwn applied expressions which must not be taken literally. 

mbpn exaggeration. Comp. Bekorot 43b: mbpn you exaggerate. 

7DD7 Maimonides in Yad very frequently uses 4op7 ,7DD) in the Arabic sense 
of the verb; comp. Yesode ha-Torah 2, 3: ap5n on; 4, 4 spp o>; Abodah 
Zarah 2, 1 opp ors. Comp. s. v. 10b). 

MyX¥7 explanation is certainly modelled after the talmudic mw» Sy nysm (comp. 
dictionaries) but very likely M¥ym is to be read, otherwise the correct 
form would be awn bw anyxn. 

M)pr1 comprehension. Comp. Saadia pypa (beginning »bnn 47> px qndnn) 
in the Siddur ed. Wilna 1914 p. 1085: 42) mban bya upp yx how could a 
finit comprehend Him. I have my doubts however about the genuiness 
of the first paragraph of the ~wpa which looks to me like a later addition 
to Saadia’s great litany. The expression yp» does occur only in the 
first part thereof. 


Fp rotation. In the Hebrew of the Talmud pppm is used and hence Harizi’s 
rendering of jxam by it but in the Aramaic xspm is the word used. 

wpr analogy, belongs to the terminology of the Tannaim and is very frequently 
used by them as well as by the Amoraim; comp. Bacher, Terminologie 
I and Il, s. v. 

mwj77. In the sense of sensation used by Maimonides in his epistle to the 
scholars of Marseille; comp. o’ap.n nm ed. Leipzig, 25a. Comp. also 
Hadassi, Eshkol, 22d and 29c. 

VONXoa TAN comp. Abraham b. Hiyyah wmwon an, paragraph 166, 
end: pebm nana. 

D7 is the correct form and not tp>yn as Hadassi has it, who strangely enough 
confused ppan Hermes of the Greeks with roan Ormuzd of the Persians re- 
ferred to in several places of the Babylonian Talmud. Attempts to iden- 
tify qyn with Hermes are very old. The pseudo-Epigrapha Enoch and 
the Book of Jubilees are acquainted with this identification. 


NOTES BY PROF. LOUIS GINZBERG 133 


mun. The verb wn to perceive frequently used by Maimonides, Yad, 
Jesode Hat. 1.10; 2.8 and many other passages; comp. also Gabirol, 100. 

MNWrT comparison used by Rabbenu Hananel bynn bax» 36 and Albarceloni 
mys? 'p wp 3, 76. 


MYDwWA emanation. Maimonides in his letter to the community of Marseille 
uses a lengthy paraphrase to express the idea of emanation; comp. 
p’apan mos 25b: wwann apy? odadan yor nor obdabin by vbnna Ay ‘ny Osa no 
pdiym mr. 

mv angle is found in the oldest treatise on geometry in Hebrew, the nwo 
mon which very likely dates from the early Geonic period. 

naximy right angle. Abraham b. Hiyyah in pmepn an uses frequently 
maxi 't; comp. f. e. paragraphs 10-11. 

FV falsity occurs in its Hebrew as well as in its Aramaic form xpyr several 
times in both Talmudim; comp. Dictionaries, s. v. 

an work. Comp. the very instructive remarks of Zunz (Gessammelte Schrif- 
ten III, 56-58) on the history of this word to which I would like to add 
as follows. In Geonic writings s\n is composition, diction or style; comp. 
Sherira Gaon in his Letter, ed. Lewin 10, 18, 23, 31 (bis), 36, 43, 48, 51. 
In some of these passages yan is used almost in the sense of work, book; 
it is however Albarceloni who was the first to employ it as a synonym 
for 1»p; comp. the opening line to his mmuyn app. In the introduction 
to his nnpp R. Nissim Gaon speaks of syobnn man by which means fol- 
lowing the order of the Talmud and of the Mishnah as yn) an which 
is to be translated as ‘‘a composition of excellent style’’, and not as 
Zunz has it an excellent work. Interesting is o anon yo ane for “an 
author’’ in Albarceloni, 7>°x° 'p wip 53. 


man; Comp. Abraham b. Hiyyah srmypn app paragraph 10: stn my; for 
corne he uses pxyp ibid. 130. 

wan create is Biblical; comp. Ps. 51.12, where wtn=xi2a. Comp. also Mekilta 
nbwa 4, ed. Friedman, 50b: win obiy: the world which God will create after 
the destruction of this one. See further Sanhedrin 97b: why wanp. 

pdiyn win creation ex nihilo is very likely influenced by the talmudic ex- 
pression yphyy winy Sanhedrin 97b; comp. the previous note. 

3” (2) to affirm. Comp. Maimonides in his letter to Ibn Tibbon 25a am 
1b5v orvEwD ow and he will affirm certain things and deny others. 

MP8 MWDN metaphysic occurs in Alberceloni apy’ 'p wip 66, top; comp. 
also x no by Ibn Ezra 42b, where perhaps mmbx noon is to be read 
instead of ombs noon. 


134 NOTES BY PROF. LOUIS GINZBERG 


NNT by mn7 noesn. Comp. Ibn Ezra xno no 7a noxa moon where 
undoubtedly nox noon is to be read as in, qw7 yaxd axdn. Philosophy 
is the true knowledge and hence the appreciation of religion from a 
philosophical point of view is noxn by mynn noon. Later the Kabbalists 
described the Kabbalah as nox ‘n and Nahmanides in beginning of his 
commentary on the Pentateuch speaks of his explaining the Torah 
nos 477 by i. e. from the Kabbalistic point of view. 

qo-5n rotation is tannaitic; comp. f. i. Tosefta Pesahim II (III), 8. 

mbn change is tannaitic (comp. Bacher, Terminologie I. s. v.) and mbm dif- 
ference is geonic, comp. Letter of R. Sherira 22. See also Albarceloni 
my 'o wp 78: meyon yo pon mmyry 12) samp Ayn NNan NY NIT ONT 
N21 meoyn yo pon mwyom, 

ponnn divisible; comp. Albarceloni, pyy 'p wp 79: opon wd pbnnn. 

pon honor, dignity. I doubt whether Ibn Tibbon thought of aw pbn used 
in Yerushalmi (comp. Berakot IV, 2) in the sense of character. 

Mp7n smoothness is Biblical; comp. Gen. 27.16 and Prov. 6.24. 

mn after app in II, 24 is not, as Munk believes, a scribal error but the older 
form. The old name of Mercury is myn aD1D; comp. f. i. mbit “nna ed. 
Wertheimer II; byyovt xa ~Chapters VI, VII. Mercury as the planet 
nearest to the sun is called ‘‘the star of the sun’’. Comp. also Shabbat 
156a: Mercury is the secretary to the Sun 3) mont NDOT 1D) aD19.._-“ The 
reading my a2: ibid. is hardly correct, Ms. M. has my) without app. 
Comp. however bsipvt xnvaa VI mmm ans. Comp. s. v. 3219 

“IN (2) matter occurs in Albarceloni, ayy: 'p wimp 270. 

70M excess. Maimonides finds this meaning of apn in Lev. 20.7. Comp. 
Ibn Ezra ad loc. my neon 1D) Jon. 

WIDN investigation. The Karaites quote the famous slogan of Anan: ywpn 
SPIN RNYDND; comp. Harkavy in his notes to the Hebrew translation 
of Graetz, Geschichte p. 188 note 38. 

YPN will. Comp. Gabirol mabp sanz ed. Davidson 88. 

“wip °xN Abraham b. Hiyyah pmwyn ap paragraph 101: -ywpm msn. 

nan rhymed. Saadia yx 55: nmino 55 nainb. Comp. Harkavy, ad. loc. 
and the literature on the word mn given by him. 

yao (1) nature, (2) natural peculiarity and (3) habit. Supplementing the 
very instructive remarks of Zunz on the history of the term yay (Synag. 
Poes. 634 and Nacht. 66; comp. also Malter in Cohen-Festschrift 253 
seq) I wish to remark as follows. Rabbenu Hannanel (sxnn d-p 36) 


speaks of o-~a 22 cyay and of ow oyavn b> xd. In these two sentences 


NOTES BY PROF. LOUIS GINZBERG 135 


yay is “the nature of” but not nature. Abraham b. Hiyyah yin 42b 
(abn yav), Maimonides in his Yad, Yesode ha-Torah 4.2 (yxn_ yay), 
Albarceloni ayy 'p wp 174, 275 ($5 yau ,oenwn mox yav) and Hadassi 
bows 22d, 26d (bay »nevtp ¥av) do not know of any other use of yay 
than the one found in R. Hananel. In his letters however Maimonides’ 
yau approaches the last development in the use of this term, reached, 
by the Tibbonites (Judah in his translation of Bahya is very fond of 
yau nature!); comp. f.i. his letter to the scholars of Marseille, nix 
o’apad 25b. (yau xdi th xd) and 26a (a5 who yao xb); see further 
25b:. ody Sw yyaua. The purist Ibn Ezra uses stdin respectively 
main for nature, comp. Commentary on Exod. 4.2 and smo no 7a, 
27b. In the above quoted phrases from Maimonides’ letter 75) 
seems to be a synonym of yay nature. See however Yad mawn 5.4 
according to which 5 w=ntsn constellation at the time of birth. 
Peculiar is myau‘t the four elements in S;.vx 19c. In Maimonides’ 
letter to Ibn Tibbon o’a279 naw 27a ja yav=habit, disposition. 
Comp. s. v. yaui. 

my argument occurs frequently in the writings of Ibn Ezra; comp. f. 1. 
his Commentary, Gen. 47.4: myyo mys 1 oD. 

yi7T is better than yy; the latter is one who knows, the former a man of 
knowledge, scholar. Comp. nouns like 2199 ,pnv , 21 and many more 
like them in mishnaic Hebrew. 


MYT cognition is mishnaic; comp. f. i. mxowa my? Shebuat 2.1. 


im (1) unity of God. Comp. Zunz Synag. Poesie, 630 on the history of this 
word; comp. also Albarceloni, 100: ohy dv rma iroxw 2; Maimonides, 
Yesode ha-Torah. 1.7 seg. On the relation of the tannaitic own am 
to the later +; =Arab. mn; comp. Bacher, Terminologie I, 70, note 
1 and in Monatschrift LIV, 350 seg. 731 seg. As to the expression 
\ow oOMMpn, comp. Tanhuma (Yelamdenu) quoted in Makiri, Isaiah, 
p. 141. 2) yow  odya opr mney ova oops ‘2 poy pryo uk AN 
and Bacher is to be corrected accordingly. 

Dm relation; comp. Saadia. mwpa in Siddur ed. Wilna, 1914, 1085: xa on 
pant bs taym oma yy Nia be. 

ndy>° freedom of will: comp. Rabbenu Nissim beginning: > pytn ndya xd). 

nino” elements occurs in Gabirol, moby and ed. Davidson 89, top and Mai- 
monides, Yesodeh ha-Torah 4, 3. 

NX” to be actualized; comp. Ibn Ezra, Exod. 20,2. mwynb xx» became ac- 


tualized. 


136 NOTES BY PROF. LOUIS GINZBERG 


mex” (3) excretion is found in the old Midrashim, comp. '" myxia 39, 11 
and odn watn 23, 1, p. 198 ed. Buber. 


av” establish; comp. ‘9 mow 52, 4125 pyty pa xd) joven ns wyw they had made 
the Tabernacle but could not erect it. See also Rashi Gen. 3.8: 
sapom at navn max. 

aw’ Comp. Tanhuma, Buber Gen. 8: x>pp $y 1a Rashi is very fond of this 
expression, Comp. f. i. Gen. 19. 15: sappo dw raw an. 

71D (1) sphere is Tannaitic and Amoraic; comp. ‘Aruk s. v. and Sefat Yeter 83; 
(2) universe. comp. Yerushalmi ‘Abodah Zarah Ill 42c. 

35)2 mercury; comp. above on myn where I remarked that the older form is 


son app. Ibn Ezra Exod. 20.14: mon ani dada, 


M> potentiality, frequently used by Albarceloni, myx 'p wp 27, 116, 156, 
175; Abraham b. Hiyyah Hegyon Ha-WNefesh, 2a and Maimonides’ 
Iggarot 25c. 

MDA in potentia; comp. Abraham b. Hiyyah 2b; Albarceloni |. c. 116: ym 
moxya) noa mbx; Maimonides’ Jggarot 27d. 

Phas) common, including, is Talmudic; comp. e. g. $515 “yon. 

nvoD quantity. Albarceloni |. c. 77: nyppo, 

25 pronominal suffix, is used by the old grammarians; comp. e. g. Mahberet 
Menahem s. v. }p, 4. 

ND category, class, is tannaitic; comp. e. g. the words addressed by R. Yohanan 
b. Zakkai to his pupils; mebw nob pwn ..onx, Tosefta Hag. II. 
nwa verbatim. jw expression, belongs to the oldest terms of Hebrew gram- 
mar coined by the Tannaim. Comp. Bacher, Terminologie, I and II s. v. 
Later Rabbinic writers use ynwb mn in introducing a verbal quotation. 

9AM rational; comp. Rabbenu Nissim, Mefteah, introduction; Abrahan b. 
Hiyyah 1b yraqm enn; Onkelos Gen. 2.7 translates > n wai by xbdbnp mm. 

Ni ovala used by Albarceloni py ’p wp 82. 

D777 comp. the note on mot, 


yavi compare the remarks on the use of yay in note s. v. to which I would 
add that in Niddah 20b xyav is used in the sense of climate i. e. the nature 
of a certain country or locality. On yay element, comp. Bemidbar R. 
XIV 12 pyav myans the four elements. 

wbbi excellent (comp. Mishnah Horayyot 1, 4 7" bw xbpyp the most prominent 
member of the court) belongs to xbp (1) wonder while xbpy strange to 


xbp (2)=nbp divide, separate, and hence »5\=xbpip strange. 
O’IDHSW false; comp. p53 


NOTES BY PROF. LOUIS GINZBERG 137 


Nb demonstration, proof; comp. Albarceloni myx ’p wimp 66 new) ms y7? nan 
gives for it a proof; Abraham b. Hiyyah mmvnn man 43. 

nin NSW a decisive syllogism; comp. Maimonides’ letter to the scholars of 
Marseille in Iggarot 25a and in the same letter ibid: opin mnpion 

NX mineral; comp. Job 28.1 

wav percept; comp. Bamidbar R. XIV 12 mero 'm memnn 'n where vino 
is used in a different sense. 

3372 comp. Albarceloni |. c. 153. In many places of this book the form 
32115 is used; comp. e. g. 79, 84, 270. 

Wid comp. note on ywm and comp. further Mahberet Menahem 4a s. v. 
ax and s. v. oN. 

msi npn dialectic argument; comp. nny) mawn in Sanhedrin, 105a and 108b 
where nnx) cannot have the meaning of victorious, irrefutable but the 
reverse: argumentative, dialectic. In the first passage of the Talmud 
nny) nawn=nnx) mawy in Jer. 8.5, and as the context proves can only 
mean a dialectic argument. Later writers (compare e.g. RABD, mabn 
mawn 5, 50, as well as modern lexicographers erroneously take nnx) 'n to 
mean an irrefutable answer. 

axm) mineral; comp. Maimonides’ Jggarot 25b while in his Yad, anna mo 
in a similar sentence he uses nonpy for mineral; comp. also Abraham b. 
Hiyyah, tb who uses mono. | 

maw reflection. Comp. Maimonides’ Yad manip nnay 2, 3 where mawno 
is best tranlsated by reflection and not thought. 

}) species; comp. Maimonides’ Jggarot 28. 

9m Sinew, used by Abraham b. Chijah mmyon can 102. 


379 very frequent in the Talmud and in the later Rabbinic literature. — 


YD (1) scene of revelation, is influenced by the Biblical phrase nopy 7wx ov 
4D) '1 pb, Deut. 4.10 and is found in Hegyon ha-Nefesh 7b. 


MIN’XD existence; comp. Gabirol, Ketter Malekut, ed. Davidson, 87, 100. 
The use of the Hebrew xxp and its derivatives in the sense of the Arabic 
—y is very widely spread among the Medieval Hebrew writers. Gabirol 
as above and further p. 84: xxn3; Abraham b. Hiyyah, Hegyon ha-Nefesh 
1a; myxy) Ibn Ezra, though a great purist, writes nevertheless in his 
commentary, Exod. 25.40: y3aS xxp xd) and has no existence of his own. 
Maimonides in the very first line of his Yad uses no less than five forms 
of xxn=Arab. ay to exist: 1) "xp; 2) won; 3) exon; 4) ixson; 5) maxon 
also Albarceloni I.c. 89. Comp. »xp wxxow ..xxomd ...8802. 

N’XDN creator used by Maimonides, Yad, beginning; comp. previous note. 


138 NOTES BY PROF. LOUIS GINZBERG 


yu mover, i. e. God. Comp. Iggarot ha-Rumbam 28a by5ym yn i. e. God. 

n)2a\pa Comp. note on pbap. 

Fp (2) the ninth sphere; comp. Ibn Ezra, Exod. 20.14. 

Dip space; comp. the quotation from Saadia’s introduction to Gen. in: 
Albarceloni l.c. 89. 

pm = Arabic pay bx accident. Comp. Albarceloni l.c. 14 bottom: 127 
YIy ’aqy Sp NM Aa ySnny xX. NM iwxya PoyA> n> 12 px [r. yD] yD NITw. 
In his lengthy discussion on the term ‘‘accident”’ he uses (p. 15) several 
times m>po and not yy which is undoubtedly influenced by the cognate 
Arabic pny. Ibn Ezra likewise has anpp (Commentary, Exod. 3.15 and 
25.40) while Maimonides in his Yad prefers ya1~0; comp. Yesode ha-Torah 
1,7 and 3,3. Comp. also Hadassi, Eshkol 31b bottom. 

yarn square, frequently used by Abraham b. Hiyyah in his Amwnn 'p; comp. 
glossary s. v. Albarceloni, I.c. has it likewise; comp. 65, 86. In the 
Talmudim the part. pu'al yap is found frequently; comp. dictionaries 
S. V.; mpm nwa, beginning '"p=square. 

T7 center. Abraham b. Hiyyah was very likely the first to introduce 
the Arabic work into Hebrew; comp. his mmyvpn 'p 14. 


Y177 comp. Rashi, Job 6.25 aydp '> Vaxa02 mo. In modern dictionaries of 
the Bible the emendation yx$p) is given but not the reference to Rashi! 
Comp. also the quotation from R. Nissim, s.v. tyan where yr: is 
used in the sense of pn). 

b:own a thinker is a favored word with Ibn Ezra who uses it in his Biblical 
Commentaries as well as in his other writings very frequently. Comp. 
also Mahberet Menahem s. v. o7% who likewise uses maskil in the sense 
of a thinker. 

OW dualists. Ibn Tibbon in his translation of onom nynn apxD beginning, 
uses this word again for dualists, while Albarceloni, |. c. 80 and 81 
speaks of the own ya. Comp. also the quotation from Yelamdenu in Or 
Zarua, 20 and Nahmias on Prov. p. 137 which reads anynn bx one oy) 
made ow ono paw omx. I would accordingly suggest the reading own 
from pw to double, and besides if ow» were derived from mwp the 
expected spelling would be ovywnp, 

7°) inclination; comp. Maimonides, Yad, Yesode ha-Torah 3, 5. 

‘N22 parallel. Abraham b. Hiyyah in his prpwpn 'p 12 and 44 uses »ma) which 
is better than »n>3 of T. 

DVD] a legislative code, frequently found in the Talmud and Midrash; see 


Krauss, Lehnwérter, s. v. 


NOTES BY PROF. LOUIS GINZBERG 139 


NX] Comp. note on nxn. 

Wi] implication of an allegory. The text has 'm 3297 ,7 yay or "39 5$5 in 
which cases 5wp) is part nif’al frequently found in Talmud and Midrash. 

yilyi movement, comp. Mahderet Menahem s. v. pax end and s. v. otx 16b 
in Talmud yyy) means shaking. 

05] perishable, destructible. Maimonides in his Yad uses very frequently 
nifsad in this sense which of course is an Arabism; in Talmudic—Mid- 
rashic sources nifsad has never this meaning. The following are some 
of the passages in the Yad where this use of nifsad occurs: >yynA 710", 
2, 3, and 4,4; att amay 2,1 awny 3,1 poo meow 2, 14; Comp. s.v., topz. 

TMD] incorporeal being. Maimonides uses the term zurot nifradot to des- 
cribe the angels; comp. Yesode ha-Torah 2,4 and 5; comp. also his letter 
to Ibn Tibbon in Iggarot 28a. 

i?M WH] comp. Abraham b. Hiyyah Hegyon ha-Nefesh 11b and 12a who writes 
mnn wp) and nn weir. On p. lla he also uses mpnan wan; comp. 
Albarceloni |. c. 179 and note on »»72. 

na WH) the rational soul. Abraham b. Hiyyah, Hegyon ha-Nefesh 11a, 
11b, uses for it the terms pp on5 myy (on p. 1la misunderstood by the 
editor who read wpomm and hence added pw) and syan mnv res- 
pectively Comp. say ol4D- 

NMS WH] the vegetative soul. Comp. Abraham b. Hiyyah Ila mwa) vbw 
mw moss 737 $7.97 12 wx mon NT nN; see also Albarceloni 1. c. 179: 
nox coma (read ow) wie. 


WH) relating tothe soul. Albarcelonil. c. has several! times »wp) comp. p. 153. 


Map cause. Biblical sap) (I1 Chron. 10.15) was not without influence on the 
later szbbah which for the first time occurs in a responsum by the Gaon 
R. Hai b. Nachshon; comp. mawn yw 143. I have however serious 
doubts as to the genuineness of this responsum which seems to be of a 
much later time. The Tibbonides however were not the first to use 
sibbah as it occurs frequently in the works of Ibn Ezra and Maimonides. 
Comp. e. g. the former’s Commentary, Exod. 20.1, and Yad nxn 3, 5. 
The latter also uses frequently the verb aap to cause, comp. ibid 2, 5 
and 4, 10. 

(2) effect. The passage I, 13 is quite correctly explained by Abrabanel 
ad loc. It is however very interesting to note that Maimonides in his 
Commentary on the Mishnah, Nazir 9, 2 paraphrases ya7b oom by 
moon 1b prow raid xx pyynw and according by he writes in Yad pawn 4, 3: 
od99 1S w aatmw which means ‘because the matter has fargoing conse- 


140 NOTES BY PROF. LOUIS GINZBERG 


quences’’ and not as the commentators erroneously explain it. There 
can therefore be no doubt that Maimonides takes my4 to have the mean- 
ing of consequences and hence his explanation of Zech. 14, 4. 

3310 circumference. In nyton nwy 1: naap. Comp. Ohalot 14, 4: xmw mv 
man >> nx ano and comp. further aap the gallery around the altar 
frequently referred to in the Mishnah. 

P3uID oxymel; comp. the explanation given by Maimonides in his letter 
to Ibn Tibbon, Iggarot 28b. 

MDD proximity = Talmudic. 7a» while mp xp is used only in the sense 
of ordination i. e. laying on of the hands. 

PDD difficulty; comp. Maimonides Iggarot 28b. 

ONDA in general. Talmudic ono; comp. dictionaries s. v. 

mony (1) circle, occurs in the oldest mathematical treatise in Hebrew; 
comp. noon nwy 2. Abraham b. Hiyyah wrnwon 'p 100 and Hegyon Ha- 
Nefesh 24a uses it likewise and even such an early writer like Menahem 
is acquainted with this mathematical term; comp. Mahberet Menahem 
s. v.; see also note on dypy, 

pann7 a7iy Abraham b. Hiyyah Hegyon Ha-Nefesh 5b and Ibn Ezra use it 


likewise; comp. the latter’s commentary on Exod. 3.15 and 20.1. 


O’TD1y permanent; comp. Saadia, nwpa 10 85: odin nm «amy ovy am odyn 
soy ody xan, 

Py muscle is according to Dunash (compare Teshubot Dunash p. 68 s. v. 
p. 85) classical Hebrew and Rashi on Job 30.17 accepts his view. 
bry circle. The old treatise on mathematics nap niwy as well as Abraham 
b. Hiyyah use mbny (see note s. v.) and dbyy for circle. Comp. also 
Maimonides Yad, Teshubah 5.4, while in Qiddush ha-hodesh 16, 1 he has 
mony. In the Talmud Syyy=circle while byy and pbpy are used only 

as adjectives. 

}’¥ speculation. The noun occurs in the Talmud only in the expression 
mbpn yyy the meaning of which is very doubtful (perhaps an euphemism: 
distraction during prayer!) and is not frequently found in later writers. 
Saadia in his responsum 7 (ed. Muller p. 95) uses pexin jryn but very 
likely the responsum was originally written in Arabic and later trans- 
lated into Hebrew. Abraham b. Hiyyah Hegyon ha Nefesh 8b has yyy 
mp’ and similarly Maimonides, Iggarot 27d. In Hegyon ha-Nefesh 
Sb 6b 110a: spnon ~wan=;ryn ya of Tibbon. 

mby cause, is found in Syriac writings antidating the Arabic period and very 
likely Arabic pby is taken over from the Aramaic (Syriac?); comp. 


NOTES BY PROF. LOUIS GINZBERG 141 


Schulthess, Hon. Wurzeln s.v. Maimonides, Yad, Yesode ha-Torah 2.6 
uses mby but I do not remember to have met with it in earlier writers 
with the exception of Albarceloni I. c. 31 and 92. 

bby effect; comp. Maimonides Yad, Yesode ha-Torah 2, 6 and see also the 
the previous note. 

TTY existence, is found several times in the Midrashim; comp. dictionaries 
s.v. See also Ginzberg, Geonica II, 130 line 11 and 131 line 10 where 
however = nyn> is to be read instead of apy nb. See also Hegyon ha- 
Nefesh 17b. 

TIY (3) state, (4) manner and (5) affair, is Talmudic; comp. dictionaries s. v. 
(8) attribute; comp. Albarceloni |. c. 80. In that sentence as well as 
in the entire lengthy discussions of the attributes of God Albarceloni 
uses yyy in the sense of attribute. 

3¥y nerve. The old grammarians and commentators of the Bible considered 
axy nerve as classical Hebrew; comp. Ibn Ezra on Job 10.8 and Parhon 
Sav esey, end. 

DOSY essence; comp. Hegyon ha-Nefesh 8b bottom and Ibn Ezra on Gen, 41.18 
and Exod. 3.15; 20.1 who are acquainted with this use of oxy. In Yad, 
Teshubah 1, 3 >'my bw wxy is Biblical orm oxya. Albarceloni 1. c. 116 


has several times wpyxy instead of pxy. 


Jy relation is used by Saadia, mypa 1085 (comp. however the remarks in 
note on om); Ibn Ezra, Exod. 3.15; Abraham b. Chijah prmynn 'p 2. 


MD principle; comp. Rabbenu Hannanel bxun Say 35. 
PID refutation, solution, is Talmudic in its Aramaic form ypryp; comp. 
dictionaries s. v. 


bIWH (2) literal meaning, often used in the Talmud in contrast to derash. 


MND beginning; comp. the Midrashic nny introduction; see Bacher Terminologie 
II, 176-178. It is however not unlikely that the Midrashic terms nnQ 


‘ 


and Mnb mean “explain” and ‘‘explanation’’. Comp. Luke 24, 32 and 


Derek Erez Zutta 2: ynnpa yn yw ‘study and meditate its explanations”’. 


MNS (1) form i. e. the actuality of matter which is potential. Comp. Abra- 
ham b. Hiyyah, Hegyon ha-Nefesh 2a who defines yx as n> ww rat 
anon bo; mot $2 dyn nx wadad man, Ibn Ezra on Exod. 25.40 is also 
acquainted with this meaning of surah and he uses it in many other pas- 
sages of his works. Maimonides, Yad, Yesode ha-Torah has it frequently 
comp. 2, 3;4, 7-8. mm in II 9, 25 stands for bm; comp. Maimonides, Yad, 
Yesode ha-Torah 3, 6: jo 1a mNane Was ov by ow > ym pom pon 2 


142 NOTES BY PROF. LOUIS GINZBERG 


n>) m$u omnew mbm om woo mundw oazion. Comp. also the next pa- 
ragraph in Maimonides: nox rAwy ow, 


ne72) WN immaterial form. Maimonides, Yad, Yesode ha-Torah 2, 3 uses 
zurot nifradot and not zurot niwdalot. Comp. also Hadassi, Eshkol 31c: 


TVSSNAAD WI 11S. 


172 tradition, is found only once in the entire Talmudic- Midrashic literature; 
comp. Abot R. Nathan 45, 117: pbapa rox yen 1 an pyby ‘concerning 


’ 


which R. Meir transmitted the tradition”’ etc. In Geonic writings it 
occurs, but not very frequently; comp. Letter of R. Scherira ed. Lewin 
31 and 60; Hai Gaon in JTeshubot ha-Geonin ed. Lyck 1, 4a; 31 and in 
Shaarei Teshubah 342. Rabbenu Hananel has it several times; comp. 
Teshubot Ha-Geonim ed. Lyck 116 and Migdal Hananel.26. His col- 
league, R. Nissim, uses it several times in the introduction to the Mafteah. 
Among the post-Geonic writers who use it are Albarceloni l. c. 66, 86, 
187; Ibn Ezra very frequently in his Biblical Commentaries, and Mai- 
monides, introduction to his Yad and Melakim 12.2. The usual term 
for tradition in the Yad is however my, especially to describe such a 
one as transmitted by Moses orally. The favorite designation of the - 
Rabbanites by the Karaitic writers as mbap »dya cannot be traced back 
with certainity to old authors. The Rabbanites use sometime map 
to describe the revealed truth (i. e. Bible) in contrast to the demonstrative 
truth npr 4at; comp. Bacher, Bibel exegese 6, note 4; 40, 3; 49, 4; 
145, 2 and Posnanski, the Karaite...Opponents of Saadiah, 69, 2. The 
Karaite Hadassi who used a translation of Saadia’s Amanat different 
from Tibbon’s has mbap for mmx rap of Saadia, 3. For mbaypp of Tibbon 
the Geonim and others have npnyy; comp. e. g. Hai in Teshubot ha-Geonim 


Sb top; mwop xm npnyy nadm. 


Yap to contain=Arabic yp) is very frequently used by Maimonides in his Yad, 
comp. Bacher, Tanhum Jerushalmi s. v. Comp. also Rabbenu Nissim, 
introduction to Mafteah, mbapnan oa ww mo b> papw which is likewise in- 
fluenced by Arab. ya). See also ibid. yn yan oy yapnn which is likewise 
an Arabism, Eldad ha-Dani has several times nxaypp inyt “‘his mind is 
concentrated’’ which is very likely also influenced by the Arabic yn) 
ymaba. Comp. Epstein, Eldad, 127, note 34 and Schlossinger, The Ritual 
of Eldad, 37. 


nv7p beginningless; Comp. Gabirol, Keter Malekut, ed. Davidson: wpm ys) 
qno7ps ...qmi7dx pa Comp. also ibid postp bab prop. 


NOTES BY PROF. LOUIS GINZBERG 143 


MWiT iP equator, is used by Maimonides Yad, Quiddush ha-Hodesh 11, 17: 
Hegyon ha-Nefesh 24 has -w yp. 

“1p diameter; comp. Abraham b. Hiyyah, pnvnon an parag. 13: orbs) 
wip vary wea xpn awh ims pdinn ap xin Snym; Comp. s. v. posde. 

iTJp acquisition; comp. Rabbenu Nissim introduction to Mafteah, beginning. 

aN7P probabie; comp. Makberet Menahem s. v. baw ands. v. 4x, end. Ibn 
Ezra is especially fond of the expression garob, probable, and rahogq, 
improbable. 

3)7P3 approximately. Abraham b. Hiyyah pmwoa san, introduction 4 has arwpa, 

PSI proof is tannaitic and amoraic. 

D727 WX resume; comp. Hagigah 13a: pprp owen, 

WNT PWR gradually is Talmudic; comp. Rosh Hashanah 17a. 

MIS sight, vision; comp. Maimonides, Jggarot 28. 

O’'WN7 component element; comp. Ibn Ezra on Exod. 20.1 towards the end: 
od> OVST om one mp 7.37 b> ISD APM WIN), 

"2 plurality, is used by Gabirol, Keter Malekut 84 and Abraham b. Hiyyah 
mmwp 21. 

yian square; Abraham b. Hiyyah uses yya5 in the sense of quadrature (arn 26) 


while in the Talmud (comp. dictionaries) it means square. 


nmi spiritual force; comp. Hai in Teshubot ha-Geonim ed. Lyck 28 and 
Albarceloni, I. c. 153 »wp) um mom | the reward is of the spiritual nature’. — 

pin absurdity; comp. s. v. amp. 

]vy1 imagination; comp. Gabirol, Keter Malekut ed. Davidson, 100: xb 
yyn ww; comp. s. v. bow, 

nw domination, is Talmudic; comp. dictionaries. 

o’nvw planes; comp. Albarceloni |. c. 65 and Abraham b. Hiyyah amwy glos- 
sary S. V. 

bow mind; comp. Gabirol Keter Malekut 83. 

9by negate; comp. Maimonides in his letter to Ibn Tibbon, Jggarot 28. 


ow there; this Arabism is frequently found in Yad; comp. e. g. the very open- 
ing words pwxn xn ov wv. 

wnpon owthe Tetragrammaton. The explanation of the term given by Munk 
agrees with that of Geiger mpxp nyiap ed. Poznanski 98 and Derenbourg, 
R. E. J. VI, 74. Comp. my remarks in the supplement to Geiger, 394. 
The words of Maimonides are rather ambiguous and it is not quite clear 
whether he takes waypp to mean ‘‘separate” or ‘“‘distinct’’. See also 
Bacher, Terminologie I, 159 with whom Friedlander agrees. Comp. 
Albo, Zggarim, 1, 28: 72: xmw won ow and Aaron b, Elijah on py 74,91, 


144 NOTES BY PROF. LOUIS GINZBERG 


on nivw derivative nouns; comp. note on 7 to which I would add 
that as early a writer as Menahem b. Saruk uses myn in the sense of 
root-grammatical!—Comp. e. g. s. v. 11. 

ww principle, is used by Albarceloni |. c. 92, Ibn Ezra, comp. e. g. Exod. 31, 
18 and many other writers prior to the Tibbonides. 

Fnw association, is Talmudic, comp. dictionaries. See also Hegyon ha- 
Nefesh 26. 

"NN attribute, ‘is found in Gabirol, Keter Malekut, ed. Davidson 84. 

Nn allegorical meaning; comp. s. v. 1%), 

MmNDN (1) astronomy, is not found in the Talmud nor in the older Midrashim. 
The earliest reference to its usage in the Midrashic literature is to be 
found in ommax nwyp (Yellinek, Bet ha-Midrash I, 25) but there can be 
no doubt that this small Midrash is translated from the Arabic; comp. 
Ginzberg, Legends of the Jews V, 212-13, note 24. 

m3N (3) characteristic; comp. Gabirol Keter Malekut 102: 4nnan ay xa °D 
which must not be translated with the latest translator of Gabirol 
‘““who can approach Thy seat’’ but ‘‘who can apprehend Thy character- 
istica: 

m>on end. Comp. Maimonides Iggarot 28: imbon finite, mbanb pyro and 
similar expressions conbined with mban in the sense of the finite. The 
description of God as mbom mvxi 1b pr is a favorite phrase of the litur- 
gical poets and philosphers. Comp. e.g. the Piyyut ody yx (by Gabirol) ; 
Albarceloni, |. c. 14;Baggashah by R. Bahya and many more. 

(170) mbnz7 dependence; comp. Mahkberet Menahem s. v. an, end: mbnb pon 
aaa 77a ‘and it is correct to make qa dependant on aa)n3”’. 

(Ton) Ven enduring; comp. Hegyon ha-Nefesh 20. 

MYiIIN motion; comp. Ibn Ezra, Exod. 3, 15. 

Nn VAwvwn geometry; Rabbenu Hananel is, to my knowledge, the oldest author 
who uses this word but in its Aramaic form p~nnana which Berliner 
erroneously emended to nawna; comp. Migdal Hananel 38 and Berliner’s 
note ad loc. The Aramaic xnan is also used by Ibn Ezra, Hosea 14, 
6 and is further found in the Genizah-Fragment published by Ginzberg, 
Geonica II, 36 where the sentence reads: snmnana arpdn. 


INDEX TO HARIZI TERMS CITED IN THIS WORK 


SSnos e1 

WIVIT ADR 47 
Mims 104 

TON 2)77, 112 
“IIS, 21°22 
PMN 41, 78, 104, 115, 116 
MIs 3, 4, 5, 100 
PN 9, 46, 124 
MmwN 6 

POD2R& 107 

JON 74 

MON 66 

MR 124 

NDA WIN 15 
]VYT WIN 15 
MO'DN 37, 38, 108 
oN 1 

DDS 37, 86 


Tyna 90 

bia 30, 45, 117 
bya 14, 99 

m oF} DNaAr MN. 13 
1 yps 14 

17 85 

id 37 192 

A Syn 21 

pa bya 15 
onpyndya 118 

Om wi-yya 82 
minvo myds nbya 15 
one pya 12 
ANID 28, 59, 68, 97, 113. 


bin) 40, 44, 65. 
morn) (97, 112 

“1 33 

bir 15 

AN 6, 18, 21, 22, 53, 64, 115 
wON AN 21 

1) 21, 76 

a 117 

mn 40 

7) 96 

O39) 1-2, 20, 56, 78) 91 
mppm didi 20 
raya pin dda 20 
Apo did: 78, 91 
9) 77, 85 

bio. 124 


MWY. = 28 
igelekl 227), DI 


oiierttere0rd 10 
pist 48 

N27 23, 50 

p17 65, 81, 96, 121 
721 6, 24, 96 
mm 68 

Wied 15160 
DANII 60 


TPO 924,257,277, 32.110 


myT 65 
bye nyt 43 


“77 30, 33, 63, 781, 93 


UIT 26 


myo MIN 56 
“937 45 
wil 50, 72 
tinea ood 
moan 64 
ANTI 33 
os in 80 
yan 80 
tia 28.75 
mo 3, 29, 62 
nvm 60, 95 
DI 7s 1050H 
mon 51 
apo 38 
mrp 72 
harm? ll 
ODD7 107, 112 
mponon 38 
wane oe 
4PM 30, 38, 39 
monn 70 
“ppm 114 
WIP 26, 39 
mwapn 72 
IDs 48 
mys 59 
mop" 40 
MPP 20, 40, 51, 89 
bya 97 
Oa es 

wi 62, 70 
yw namin 41 
Dimi 114 


146 


mpm 41 
m7 41 
mwn 40, 47 
mown 115 
vpwn 107 
mopwn 95 
mbanen 26, 43 
monnn 45, 101. 


nd 14, 50 

Yr 85 

10? 28 

10! 22, 40, 46, 67 


Nan 39, 45, 46 
m3n 46 

VITIN 46 

mn 46 

min 54 

Win 64, 112 
oNDa MANN 112 
in 14 

wn 65 

“In 53, 54 

yin 20, 47, 58, 59. 
win 117 

ayn 49 

psn 58 

9 20 

DIN 50, 56 

MIN 49, 50, 65, 94 
yan 43 

Boe olen 2 ad 24 
22M 39, 99 

yon 101 


Den, 2).26, 52; 67, 124 


mon 47 
Son 54, 79 
})70n 88 


YOM 16, 54, 88, 81, 111 


mYpn 8, 54 
man 54 
pVn 36 


Valo 912 3 Oo Oe IS 


dyales Spel OW? 
ayy 2s 

MYO 56 

Myo 125 


mT 56 
mY 2 
yor 1 
wr 112 
an’ 58 
TM 6,91 
mr 7 
Lh] wi 57 


HARIZI INDEX 


Died alos, 
e258 

OY) oe 18 
soy 97 

NS” 58 
nvvys’ 68 
nmwwy? 59 
nvvs? 68 
ag tn 15) 
Ww 60 


Sxypw 1,7, 14, 105 


17 60 
yw 77 


N12) 28 
7D 60 
21D 60, 82 
bb15 «17,50, 82, 116 
MND 38, 74, 79 


Noe ZOn OL OZ Om Lis eet lie 


“PD 60 
% 80 

bb5 63.78 
55 63, 92 
md 64, 124 
ID 69 

DID 64 
ormn> 50, 65 
np> so 

yw> 41, 66 


“MND 106 
“MND 106 
POND 81 

TDND 49, 64, 124 
bran 25 

wpiaD 74 

1nad 13 

ban 57 

72710 61, 62, 118 


mma VAL is Yt col UO Pe nts. pili alata) ili! 


mY) 68 

‘YD 68 

yID 12, 56 
DIpID 57 
DID 69 

ban 37 

vomn 38, 49, 88 
pomo 93 

ynod 114, 115, 121 
7DID 88 

DDD 69 

nD 70 

MDD 72 

Dx 72 

DIP) 4106 
by 8 


wind 41, 70k 77, 79 


px 29 
PND 112, 116 
WID 69, 70 

am 74 

11D 69 

10D 68 

OID 76 

IMD 66 

yam 23 
man 54 
vind 46 

72ND 22, 678, 105 
wD 46 

nm 2 

IND 108 

bmn 95 

mono 51 

npr 72 
asm 79 

avn 24 

Mawm 25, 33, 53, 68, 72, 73, 121 
"WMD 25, 55, 62 
naw) 74, 104 
a) 78 

om’ 57, 78 
OY 32 

"43, 73, 74, 92 
70 75 

"wD 16 

aD 74 

TDN 50, 74, 104 
MYM 12, 21, 31, 42, 54, 80, 81 
noon 215 

jpop 41, 112 
WD 68 

ym 32 

my 85 

my 31, 75, 115 
33100 89 

“TDD 86 

“p00 107 

INyD $5 

OINYD 67 

moyn 95 

“DYD 76 

bavb minyo 76 
NXD 66 

NIXD 66 

xD 117 

DISD 54 

ANYXD 85 
MND 31, 77, 95 
myxXD 38 
nonpo 40 

DIpD 17, 41, 78, 79, 88, 101, 111 
HDD 56, 78, 91 
mpp 79 

owiD 13 


HARIZI INDEX 


PIMD 22, 26, 110 
NUD 38, 88 

vWD 47 

AMV 83 

DvD 55 

Sown 26, 113 
Sv 31, 82 
TYWD 58 

mine 15 
FNNwD 26, 53, 80 
smxnd 22 
ponno 51 

non) 70 

1pND 70, 107 


Oxny 43 

b45) 64, 77, 86, 87, 113 
yu) 76 

ym) 81 

mH) 16 

FDI) 24, 58 

Mm 95 

7am) 78 

mom) 58 
mann 125 
4mm) 70 

mm) 118 
TN] 65 

m9) 105 

yin) 30 

NY) 28, 67, 106 
OD) 2 

“1y) 94 

o>y) 86 

my) 112 

mB) 59 

70D) 70 

DDD] 99 

Syp) 4, 39, 100 
77D) 21, 46, 86 
WD) 15, 23, 61, 62 
wD) 76, 113 
my) 72 

Tp) 80 

TNT) 66 

mww) 60 

pn 100 


MaD 18, 90, 91 

N13D 26, 540, 41, 47k 59, 81 
71D 92 

}0°D 65, 112 

10D 116 

manD 42 

0D 48, 71, 78, 92, 108 
“DD 27, 120 

PDD 36, 40, 92, 95 

“HD 87) 12, '3, 16, 27,44, 46 


147 


148 HARIZI INDEX 


mynd 92 “0p 7 
sno 15 TwIP 108 
OYp 42, 76, 95 
Nay 36 OD 95 
O71) 12,94 Wp 108 
“DY 85k 107 7p 91 
poy 105 m2p 72 
PwNY 66 Ip 115 
byy 60, 91, 93 mYp 107, 108 
Vy 13, 64, 94 Pp 55 
“Py 97, 99, 118, 119 TPP 63 
"py 113, 123 “Xp 36 
%Y 31, 33, 51, 58, 68 biban nxp 73 
yy 51 ap se hits 
wry 2, 92 =p 53, 74, 108 
TINY 6, 20, 59, 72, 80 “Wp 43, 91, 108 
TTY 85 
my 64 PRI 28, 109 
Ay 119 NYS 93 : 
PY 32, 43, 63, 66, 82, 85, 86, 95, 96 WRI 6, 32, 74, 82, 88, 111 115. 
ISy 96 ODT "WRI 109 
OXY 18, 21, 38, 96 oan 6 
Sy 59, 74 m7 31 
XY 92 yi 26, 97 
mvyoxy 121 vi 47 
I7y 36 3 31, 63, 66 
J7Y 52, 57, 107, 117 nn 105 
MWY 33, 69 D1 14, 99 
O’ny 38, 97 op) 111 
ys 54 
wD 97, 108 yor 54 
Sy 7 
DUD 62 TONW 16, 67 
DIVD 45 amaw 75 
VITD 32, 95 Nw 99 
OD 86k 121 me 85 
myp 80 “Ty ow 94 
SyD 28, 58, 67, 99, 121 vpw 59 
‘TD 7 mpmw 43, 119 
UD 52, 78 pinw 99 
OD 73, 74 Vy 32, 82, 91, 117 
myo 52 bow 30, 43, 76, 104, 113, 114 
™"D 65 py dow 113 
MwD 39 mp bow 114 
DWH 63, 70, 88, 101 %>y 71, 76 
mwyw 116 
"IY 125 mnow 43, 66, 79, 115, 116, 123 
“x 101 DY 33, 69, 80, 116, 117 
DIS 29, 60 ody) ornw 12 
MS 104, 121, 123 myn 42, 43 
YX 25 yow 12, 117 
yOX 25 "7 «51, 104, 117 
ow 82 
Yap 63 bow 54, 94 
“70D 27 HInw 43, 120 
NOI 90 
nOIP 105 INN 49, 93, 120, 121 


,P 106 PHN? 120 Ors 


myan 122, 123 
min 58, 72, 73, 121 
noyn 16 

MDOIN 58, 72 
mb>iann 14 

puandmn 122 

mNDN 7, 29, 32, 40, 59 
mbon 70,91 

jon 94 


HARIZI INDEX 


Hn 92 

mnnon 12 

Ton 83 

MyuNn 18,79 86, 94, 126 
Ppn 33 

navn 31 

mown 32 

mpwn 25, 45 


149 


INDEX TO ARABIC TERMS CITED IN THIS WORK 


YNION 28 
SROIN 13, 
PAX 66, 

bax 70 
INYAN 80 
TWIN 29 

NIN 39 

NUN 36 
YROMIN 46 
778 42, 88 
qonads Sax 15 
soos Ome 15 
myqws Sax 15 
aS 48 

bx 32, 33, 91, 96 
N7IN 109, 115, 122, 
x 109 

wre 95 

TIN 88 

ONMN 88 
TONMN 40, 56 
ONDMS 60 
DNOMN 41 
ININM 5t6 
SNDNNN 86 
awR 80 

pours 88, 93 
PRPVR 49 
TWN 81 
SNWN 31 
INYR 49 

TNYR 31 

IRYSR 36 

PR 9, 24,1 
JNON 8 

“DN 66 

758 83 

YON 121 
ANN 13, 58 
ANOMON 51 
PINDN 66 
INONDR 107, 108 
7X 63 

778 80 
TANNIN 7, 
ONIPR 48 

RON 8 

aymdsx te 122 
APINDD WO 84 
PVIIN WOX 32 


ININON 31 
ININDR 72 
YNINDN 30, 31, 65, 
IN 7,97 

Sk 88 

PIN 60 

NDIN 9, 116, 
MDUYIN 16 
ONDYIN 4r 

OYyDIN 94 
ORYDIN 5, 39, 45, 
SRyDIN 4 
YRUPIN 31 
axbpix 109 

IM 58 

yinx 101 
INPMIN 26 
Som 38 

ondor 60 

ODN 116, 117 
TNSONON 41 81, 83 
Sxbanox 70, 109, 
RIND 43 
TMINIUON 6 
AYRUNDS 58 
DINDUDN 12 
ANDONON 31 
INTYNON 3, 29, 
TIINYNON 42, 80, 81, 
YNDN 112 
JNTDNON 28 
ONDYNON 97 
MNDPNON 58 
“pMDX 59 
MONPNOR 60 
NINNON 45 

INR 109 
“NINYR 13, 49, 78, 
Syatnyx 112 
ONTYN 94, 108, 
NXYS 2 

TINPNYN 8, 25, 26, 
TINDDN 39 
TNIDR 46 
MNNNMDR 105 
PDN 2 

FADRSR 39 
DNXYN 78 
wows 118, 119 
Hmedoxr 25 


OY 38, 97, 119 
byw 118 

yn 118 
beompxn 88 
odps 12, 125 
XDN 20 

ANIPR 59 

7px 108 
TINIWN «111 
ASNIN 54 

MIN 12 

TNVIN 29 
DANN 108 
TANVR 1 O 
PAYWR 13 
DNPNWR 19 
5NINWN 43, 199, 120. 
MSahs 95, 107 
NMS 57 
Soennmx 117 
YROMN 41 
PREM 33, 79, 91 
‘PRENN 79, 91 
Oxxne 23 

PIN Ma 5077 7.10001 12; 


ley 
INI 88 
bona 14, 99 
JUNI 15, 86, 121 
4X82 110 
ONI 88 
‘PRI 95 
it ii 
723 18 
iron. 13 
jaa 72 
fina 54 
jean 14 
M22 31 
MUNDI 101 
vy’pa 45, 101 
The: REY 
"Sa 47, 108 
ye 9 
Np2 42, 76, 95 
yaa 76 
jN772—70 
NTI 70 
"3 «87 


"3N) 69 
PIN] «46 
PN 122 
monde PRI 123 
roe PND 123 
TYR PNI 123 


ARABIC INDEX 


sind sen 123 
PN] 94 

NM) 91 

mbm. 59, 97 

mi bl, Ves 

mm = 33 

or 02 

IN 48 


1) OOn07e 124. 


bi 59 

1) «36, 93 
NT), 52, 94, 100, 
ey ops! 
sie 4: 
18414) 995116 
Hu51 29 

M1 93 

bib) 21, 94 
INDI 24 
7170) 30 
nbn 63 

yo 105 

DI 92 


0D) 15, 18, 21, 64 


INDDI 21, 115 
FITS 7 
ie 4 
357070 
spay Al 


ONT 83 
AVRT 93 


MRT 15, 39, 96, 124 


*ANT 92, 96 
ITT «73 
“171 69 
ONIT «45 
pit 47 

I «40, 51, 89 
NVI , 40 
17 89 
TNYT 46 
bi97 64 
27" 59 
abxb7 28 
Myt 47, 67 
appt 26 
San ee, 


m1 «29 
Tit 9 


SNe t 2078 Or 22. 


Sym 29 
mOTIM 31, 125 
I 16 
pow 42 


151 


Lie 


MS) 2, 
3x) «108 
MUON) 8, 78 
TMYPR) 86 

YSN) 75 

ay) «49 

7) «49, 77, 78, 96, 
jam) 8 

om) 93 

YRIM 2 

wm 93 

yl 58 

abe. 23 

YX1 32, 33, 40 
YX) 33, 69 

AX) 93, 120 

=r) "86 

nl 74 


ae 


TNE 24, 58, 96 
MIN 45 

w’Da TPN 45 
MODI TNT 45 
MNP AVN 45 
“at” 728 

mitt 85 

JNO? 22, 45, 63 
MNO «614, 46 


AINM 52, 52 
SRN 9, 66, 95 
MIONM 47, 117 
Aon 28 
T7SNM 106 

mn 56 

“T® 16, 17, 18. 65 
An 47 

DIN ot 

on 52 

INTL 15 

Mm 17, 95 

bn 14, 122 
Don 24 

moon 49 

bn 45, 88 

bon 76 

xopn 78 

DxON 79 

POM 47 

Jon 99 

pn 54, 107 
App 8, 9, 51, 116 
ppn 8 

MIAN = 18, 130, 
nos. saan 124 
nsx ADIN 125 
bonds Adan 


PINDD AIAN «79, 125 


ARABIC INDEX 


abxnp ADan 22 
HayoxaAaan 125 
“opoxa oan 124 
Ppw AIAN 


“77ND 20, 85, 88, 101 
AND 47 

yav 55,93 

"yay 3, 16, 55, 56, 87, 92 
70 «97 

PANDY 46 

Sy 12 

]NVO 94 

390 26 

Wo7M «12 

ouny 56 

}0 73 

pw 7 

FID. 63 


UND 122 
IND 37, 28 
Sond 115 
DOND 21 
ASRD 65 

IND 20, 41, 47, 58, 59 
725 27 

202 60 

PND 64, 91 
nD 28 

95 27 

Syd 25, 27 
yD 25 

RD 124 
res rod 5 6 
meh a 
ee 

v9 65 

55 19, 63, 96 
b> 30, 99 
Anb> 23, 91, 119 
yo> 43 

pod 12, 55, 68 
iPp2 68, 115 
OND 66, 115, 116 
DD 64, 124 
irD> 5 

PNID 64 

20D 58, 77 
FD 30 

NDD 36 

OoxD 15 

ye et. 

m5 59 

imM> «60 

PD «60 

yw 64 


aNnS 12,14, 16, 27,43, 102, 107, 18 


omd 22 
DIN? 65 
DON? 47 
S79 65 

ony 49 
or? 49 
pnd 88 
05 55 
Avd 26 
p> 125 
nnd 65 
pod 47 
1ND> 66 
ay9 99 
bpd 27 


T7ND 15, 53 
oo IND 54 
MVR TIND 53 
ADINwY IND 53 
HboD MIND 54 
mdy mIND 53 
MDP IND 53 
TAND 9, 60, 68 
YIND 69 
MYND 39 
adxap 390 
NTID 44 
yIn) 46 
TAWRID 97, 108 
TUNG 41, 112, 
mubsan 28 
bimin 92 

DDID 22, 45 
i779 70 

7 81 

amp 25 
mp 94 
OID 67 
YDID 68 
mampels reach 
m7 «67 

"AD 74 

UNID 85 

TID «86 

“md 57 

WIND 69, 85, 88 
RPMI 121 
ysid 17, 78, 93 
ApID 76 

NID 72 

NID 29 

an) 17 
AND 46 

ym 20, 78, 91, 95 
yr 54 

bnd 88 

bond 88 


ARABIC INDEX 


DION 69, 70, 71 
ym 38 

moynn 116 
pipm> 8 

37M 95 
MpPaANVy 43 
abun 67, 74 
abun 67 
pound 38, 58, 69 
70D 81 

by 85 
mpSxoo 30, 51 
INDD._ 10, 63 
mxdon 68 
PINDD 79, 125 
1130 28, 78 
Simp 115 
XDD 57 
ISDN 37 

73D 70 
AGINDD. 46, 54, 72 
Abnap 51 
yno. 5 

Ford 52 
TONID 48 


425m 5, 55, 107, 108 


mm 69 
1309 10 
PINDD 86 
yinnnd 85 
YDNID 16 
INMD «74 
puid 106 
Map «57 
my 75 
bpp 64 
rwMpia 99 
opp 51 
MDNOD 22, 26 
TMDPNDD 2 
40> 16 

3309 75 
nDOD 15, 96 
anor 645, 81 
nbd «92 
ANYNDD 71, 116 
SNRDNDD 114 
“pnd 59, 85, 95 
PINDD 84, 86 
JIYDD 99 
DITYD 86 
S40 106 
}7yd 70, 72, 79 
Ovyd 63 
bibyy 95 
nbyn 56 
YD 95, 96, 120 
bipyn 61, 71 


153 


154 


YD 63 

Inyo 77 

Snyn 95, 112 
FIRXD 78 
RDRSO 46, 105 
13D 60 

nox 79 
LaNpp 38 
MO’Xpd 40 
SNpD 67 

ONPD 76 
bap 78, 105 
ANTpPD 117 
opp 40 

Ipod 18 
abipo 66, 124 
DIpa = 76, 107 
MNP 54 
Typo 105 
yIspo 74 

"Spd 79 

apo 5 

IND 88 

AN 94 or 100 
yann 79 

mp 74 

1970 14, 59, 80 
pup S51 

5595p 170 

al to at 
nmnswp 40 
TNWD 43, 119 
wD 83, 115 
PWD 54, 80, 111 
wd 76, 83, 119 
JIN 116, 117 
PNwM 53, 81, 83 
PNA 82, 117 
DOINND 84 
TDNND 106 
“ANND 94 or 100 
TTIND 46 
yond 105 
YNIND 35 
nmMnd 24, 55 
MODIND 95 
MND 57, 83 
37nnD = 89, 90 
})DND 28 

bond 24 
poono 67 
20nd 55 
yond 85 
7ANIND 122 
IONIND 8&6 
TYND 100 
bynp 22, 45 
Opn 106 


ARABIC INDEX 


MARV 83 


PUN) 67, 87 
DIDN] 86 
DIDN] 86 
YPN) 54 
AUN) 64 
MND) 87 
72) 109 
2) 93 

Di) 60 
PNT) 122 
yl) 73, 74 
Yd 74 

IM] 30, 57 
pd) 23, 113 


ehh aN a le, fits 2 


0] 94 

519) 30 
rind] «47 
13D) 23, 40, 57, 97 
pd) 91 

D) 41 

DD} 3, 18, 42 
*INDD)] 87 
FIM] 54, 107 
V2 66, 125 
2p) 59 
NPP) 38 
opi 38 

YP) 54, 88, 
Vp) 92 
Mp) 23 
Mp3 39 
SS 4171 
mens 121 


TUND 122 

23D 89, 90, 91 
moO 112 
iT’D 32 

yD 85 

rap] = a CY Bs) 
3707 4147115 
4D 94, 122 
NOD 12 

YOO. 4247117 
YNOD 12, 117 
YNOD'DID 92 
MUDDD 29 
Mpo 95 

a0 «118 


DRY 65 

TRY 112 
xy 98 
pony 47 


ORY 63 

2PRY 81 

Aay 14, 99 

ny 65 

21yY 70 

my 41 

Day) 77 

ONY 37, 38 
my 48 

yy 124 

Mo ry 33 
TNWY 60 
oby 15,97 
WY 13 

Wy 95 

my 95 

ed Pett) 

%Y 31 

O7y 12, 49, 50, 51, 56, 68 
NYNDIY 56 
“NY 72 

iPRIY 28, 42, 43 
Sivued t 

IXY 96 

abxy 04 

7py 108 

boy 26, 43, 61, 84, 112, 113, 114 
oy 44 

Pate OpOletiout25 
~~" 79 

pwy 55 


SyxD 90, 100 
TOND 38, 68 
TWH 16, 68, 73, 113 
1B 14h Al 72 
yD 43, 118 

7P 100 
"25472 

MmM5D 72 

"75 112 

475 20 
TBON?D 97, 98 
ONYD 114 

29D 59, 99, 100 
INDD 39 

YSD 67, 76, 100 
eeay TORE DBA 
eT 

INTID 2 

yr» 119 

VID 285, 112 
Pw 39 

MRAND 39 


OMXX 46 
mew ANS 15 
TRS 112 


ARABIC INDEX 155 


MX 39 

7X 40 

WS 104 

piseel O25 tas 
TVS ANS 102 
Myay TNS 104 
a%y> As 102 
Ano p NOFA «104 
APINDDO ANS 104 
MYA 104 
PPYNI ANS 104 
rinx 8 

rrny = 52 

Ox7x 125 

See ssn Yo 
VYOS 64 

MIYNIS 27, 74 
YRIS 74 

FIYS 5 

MDX 120 
Callas 
MNDS 8, 121 
iss 30,52 


 TONpP 45 


“DNP 74 
“YRP 99 
TEND 74 

PNP 50 

Pap 64 

"WAP 105 
op 105 

Op 106 
eaten Se td 7 
mp 58 

ONID 95 

mp 61 
mayimp 62 
MYOSNTMp 61 
MINN MP 62, 87 
MPyay Mp 3 
avon snp 62 
MPUNI MP 61, 62 
PINDDIMP 62, 87 
wpobp inp 61 
Map Mp 62 
PYNY Mp 62 
yw mp 62 
6D 66 

awp 107 

yop 70 

“wp 7,18, 107 
DNP 40, 41, 47, 59, 81 
AYNIP 36 

mp 115 

ODD 52 

mop Si 

0p 30, 124 


156 


Mypyp 108 
NXP 18 
7xp 61 
Sp 108 
Xp 18 
iTXp 18, 19, 40 
YSP 66, 96 
ap 59 
PRP 96 
PIP 168 
Vp 58 


YIN 55 
NT 25, 26, 65, 96 
71 48 
yan 75 
NTMI 110 
mn 110 
TION’ «112 
Dp’ 109 
a5xo7 105 
007 17 
3B (77 


DNY 125 
RYRW 85 
maw 9, 25 
maw 99 
irnaw 27 
Sw 17 
Nw 56 
mMnmw 21, 25, 63, 87 
pw 132 
my 63 

w 24 

bow 122, 123 
AY 6 
WNDU 6, 51 
ow 47 

Dow 125 
MYNWw 41, 80, 110 
yw 82 

FY 13,93 
mw 101 
myynw 15 
mow 119 
yw 121 
minw 51 


noNn 120 

NaxNh 60, 107, 120 
TONN 87 

YONN 81 

Syxn 100 

"DNA 3 

Mon 116 

Donn 43, 44, 113 
MINN 117 


ARABIC INDEX 


PENN 67 
ANN 77 
PRan 26 
MSIA 95 
yan 31, 81 
man 87 
"ONIN 44 
Pan 36 
a7in 97 
Pan 51 
vn 29 
opin 21 
PDI 222° 27257) St 
nye ial ar Bey 
yam 32 
yIIN 20, 94 
in © 27 
man 19 
WIN 28, 29 
NUNIN 33 
FPPNIN 46 
TmMn 57 
ron 40 
yon 41 
FMI 45, 99 
TINN 26 
777n = 86 
yann 33 
“nn «26 
ppnn 8 
medinon 72 
pion 28 
wVDIN 123 
bon 24, 25, 110 
Aran 3 
ya$5n 92 
A220 29 
Spon 43 
prson 44, 45 
3N19N 47 
ARIDN 64 
plant) gh eG 
vyAon 110 
Ork?n 48 
ONDN 124 
yINoN 30 
on 116 
Ti0n 28 
TON 28 , 29 
m™pn 30 
Son 31 
Wan +38 
PIA «82, 117 
ymin 121 
MoNXDN 40, 107 
Mion 43 
yon 114 
Sobon 43 


mdxyn 65, 66 
apRyn 13 
pIyn 45 
Syn 65 
yayn 26 
INSN 38 
FANS 117 
7xN 104 
ap 72 
DIpN 105 
vpn 32, 117 
DDN 51, 52 
VSN 108 
27pn 108 
vpn 59 
AIAN 31 
Tan 18 


ARABIC INDEX 


yann 110 
min 30 
TTIN 47 
TIN 42 
won 41 
ann 92 
awn, 24, 25, 27 
mpwn 25 
youn 36, 92 
220N 104 
mywn 41 
NNN 92 
ANIAN 107 
nann 60, 107 
Pe°AN 116 
bynn 22 
aywnn 92 








